The posthumous works of the reverend and pious James M'Gready [microform] late minister of the gospel in Henderson, Ky

TUB

'00 C '

OF rit/O REYEIt'END AND PIOUS

1ATK

MINISTER OP THE K50SPEL, IN HENDERSON, KENTUCKY,

EDITED BY THE REVEREND JAMES SMITH.

"By it, he being dead, yet speaketh.' 1

IN TWO VOLUMES
VOL. I.

LOUISVILLE, KY.

BT W. W.

1831.

V.i

IT happens, too frequently, that the benefit of the
'intellectual labors of great and good men is al-
most lost to the world, either from too great diffi-
dence of the individuals themselves or from the care-
lessness of those into whose hands their productions
fall after their decease. And such had nearly been
the fate of the discourses comprising this volume,
with many others of equal value by the same author
The Editor, therefore, trusts that he renders good ser-
vice to the great cause in which their author labored,
by rescuing from oblivion a part of the sermons, of the
venerated M'Gready ; and, he confidently hopes, that
this belief will be fully sanctioned by the Christian
community.

To a large number of persons, now resident in the
valley of the Mississippi, where the author principally
labored in the ministry, it is expected that these ser-'
inons will be peculiarly acceptable, inasmuch as it
will be recollected by thousands now living, that he
was one of the most efficient instruments, in the hands
of the great Head of the church, in advancing the Re-
deemer's kingdom through the vast western wilder-
ness. He was an eminent revivalist, and particiK
larly identified in what has been termed the great
revival of 1800, which began and was, in a great mea-
sure, carried on through his instrumentality. It is
not improbable, therefore, that many of the follow-
ers of the Lord Jesus Christ will recognize in one or
aeotiip.r of these ^isr.ourses the very arrow which

/ ^""-^

IV. PREFACE.

pierced their hearts, and to which, under heaven,
they are indebted for their salvation.

Most of the sermons, in this volume, were preached
by the Author during the revival mentioned, although
some of them were slightly altered by him, at a sub-
sequent period, as may be observed from an allusion to
natural events of a later date in that one entitled
"The Character, History, and End of the Fool." As
none of them were designed for publication, but sim-
ply for the Author's own use, it will be remarked that
little attention has been paid by him to the mere or-
nament of expression. Yet the intelligent Christian
reader will readily perceive that all his discourses
are well calculated to convince the unrege'nerate of
the evil nature of sin, and the awful consequences of
living and dying under its dominion; to lead the heavy
laden to the blood of sprinkling, and to administer en-
couragement and consolation to the hearts of God's
people, the Lord Jesus Christ being the alpha and
omega, the beginning and the end, the soul and sub-
stance of the whole.

Many of the sermons, even to the ordinary reader,
will seem to close abruptly, owing to an omission of
the author in writing out the applications that being
a part he almost uniformly delivered extemporaneous-

a

ly, and according to the circumstances of his audience.
This omission is the more to be lamented as in his
applications he is said to have been particularly in-
teresting, forcing the truth home upon the consciences
of his hearers with almost irresistible efficacy. The
reader may infer something of his powers in this way,,
from the sermon "On the superabounding Grace of
God,"

The biography of such a man as Mr. M'Gready
I could not but be interesting to the religious cominu-

PREFACE. V.

' ;? . .

iiity; and it was much desired (with this volurne)
to have presented a general account of his life and
labors. But, not having the advantage of a personal
acquaintance, the Editor has to regret that, hitherto,
he has been unable to procure the proper materials.
However, he has lately been referred to persons in
possession of the necessary information; and if the
public should deem a second volume of these sermons
worthy of patronage, he hopes to present a satisfac-
tory memoir of their author. In the meanwhile, there
are prefixed to the present volume some brief remarks
on his character by the Rev. John Andrews, of Chilli-
cothe; also some account of the revival of 1800, by
Mr. M'Gready himself.

That these sermons may prove edifying and encour-
aging to the Christian reader that they may be in-
strumental in bringing many souls to the Lord Jesus
Christ, and that, thereby, much fruit -may abound to
the author at the great day of the Lord such are the
sincere prayers of the reader's obedient servant,

THE EDITOR.

SKETCH OF THE CHARACTER

OF THE

REY, ifAMES M'G-READY.

BY THE REV. JOHN ANDREWS,

FROM the conduct and conversation of Mr. M'Gready,
there is abundant evidence to believe that he was not
only a subject of divine grace and unfeigned piety, but
that he was favored with great nearness to God and
intimate communion with him. Like Enoch, he walk-
ed with God; like Jacob, he wrestled with God, by
fervent persevering supplications, for a blessing on
himself and others, and prevailed ; like Elijah, he was
very jealous for the Lord God of hosts, and regarded
his glory and the advancement of his kingdom as the
great end of his existence on earth, to which all other
designs ought to be subordinate ; like Job, he deeply
abhorred himself, repenting, as it were, in dust and
ashes, when he was enabled to behold the purity of
God and his "own disconformity to his holy nature;
like the apostle Paul, he counted all things but loss
for the excellency of the knowledge of Jesus Christ,
his Lord; and, like him, he felt great delight in
preaching to his fellow men the unsearchable riches
of Christ. He was remarkably plain in his dress and
manners; but very familiar, communicative, and inte-
lissting in his conversation. He possessed sound

SKETCH, &C. Vii.

tlerstanding, and a moderate share of human learnings
The style of his sermons was not polished, but per-
spicuous and pointed ; and his manner of address was
unusually solemn and impressive. As a preacher, he
was highly esteemed by the humble followers of the
Lamb, who relished the precious truths which he
clearly exhibited to their view ; but he was hated,
and sometimes bitterly reproached and persecuted,
not only by the openly vicious and profane, but by ma-
ny nominal Christians, or formal professors, who
could not bear his heart-searching ancl penetrating
addresses, and the indignation of thefCjmighty against
'the ungodly, which, as a son of thunder, he clearly
presented to the .view of their guilty minds from the
awful denunciations of the Word of Truth. Although
he did not fail to preach Jesus Christ, and him cruci-
fied, to laboring and heaven laden sinners, and toad-
minister consolation which the gospel speaks to hum-
ble believers; yet he was more distinguished by a
talent for depicting the guilty and deplorable situation
of impenitent sinners, and the awful consequences of
their rebellion against God, without speedy repent-
ance unto life and a living faith in the blood of sprin-
kling. There is reason to believe that his faithful
and indefatigable labors in the gospel of Christ were
crowned with a great degree of success, and that he
was honored as an instrument in the conviction and
conversion of many sinners, and more especially ia
the commencement and progress of several powerful
revivals of religion, in different places, during which
he labored with distinguished zeal and activity.

We shall conclude our remarks by observing, that
some of the traits in Mr. M'Gready's character as a
private Christian, which are worthy of our imitation,,

Viii. SKETCH, &G.

were his fervent piety, his unaffected humility, his
earnest, persevering supplications at the Throne of
Grace, his resignation to the will of God under the af-
flictions, bereavements and poverty, with which he
was tried in this world, his cheerful reliance on God's
kind and watchful providence and confidence in his
great and precious promises, and his contempt of the
pomp and vanities of this world, to which he seemed
to be, in a great degree, crucified. And, as a minister of
the gospel, he ought to be imitated in his regard to the
honor of God and the salvation of souls, his vigorous
and zealous exertions to promote these grand objects,
his fidelity in declaring the whole counsel of God, and
his patience in bearing the revilings of the ungodly.

NARRATIVE

6F THE COMMENCEMENT AND PROGRESS OF
REVIVAL OF 1800.

BY THE LATE REV. {FAMES M'GREADY,

IN A JLETTER TO A FRIEND....DATED

'-'LOGAN COUNTY, KENTUCKY,
October 23, 1801.

*'But I promised to give you a short statement of our.
blessed revival; on which you will at once say, thB
Lord has done great things for us in the wilderness^
and the solitary place has been made glad: the desert
kas rejoiced and blossomed as the rose.

"In the month of May, 1797, which was the spring
after I came to this country, the Lord graciously visit-
ed Gasper River Congregation (an infant church then
under my charge). The doctrines of Regeneration,
Faith and Repentance, which I uniformly preached,
seemed to call the attention of the people to a serious
inquiry. During the winter the question was often
proposed to me, Is Religion a sensible thing! If I
were converted would I feel it, and know it f In May,
as I said before, the work began.

"A. woman, who had been a professor, ia full com-
munion with the church, found her old hope false and
delusive she was struck with deep convictioa, and in
a few days was filled with joy and peace in believing.
She immediately visited her friends and relatives, from
house to house, and warned them of their danger in a
most solemn, faithful manner, and plead with them to
repent and seek religion. This, as a mean, was accom-
panied with the divine blessing to the awakening o
many. About this time the ears of all in that congrega-
.tion scrmpd to be open to receive the word preached,

h

X; NARRATIVE OF THE COMMENCEMENT .

\

and almost every sermon was accompanied with the
power of God, to the awakening of sinners. During
the summer about ten persons in the congregation
were brought to Christ. In the fall of the year a gen-
ral deadness seemed to creep on apace. Conviction
and conversion work, in a great measure, ceased ; and
no visible alteration for the better took place, until
the summer of 1798, at the administration of the sa-
crament of the supper, which was in July. On Mon-
day the Lord graciously poured out his Spirit; a very
general awakening took place perhaps but few fam-
ilies in the congregation could be found who, less or
more, were not struck with an awful sense of their
lost estate. During the week following but few per-
sons attended to worldly business, their attention to
the business of their souls was so great.^/yOn the
first Sabbath of September, the sacrament was admin-
istered at Muddy River (one of my congregations).
At this meeting the Lord graciously poured forth his
spirit, to the awakening of many careless sinners.
Through these two congregations already mention-
ed, and through Red River, my other congregation,
awakening work went on with power under every ser-
mon. The people seemed to hear, as for eternity. In
every house, and almost in every company, the whole
conversation with people, was about the state of their
souls. About this time the Rev. J. B. came here, and
found a Mr. R to join him. In. a little time he involved
our infant churches in confusion, disputation, &c. op-
posed the doctrines preached here; ridiculed the
whole work of the revival; formed a considerable
party, &c. &c. In a few weeks this seemed to have
put a final stop to the whole work, and our infant
congregation remained in a state of deadness and

AND PROGRESS OF THE REVIVAL OP 1800. XI,

Darkness from the fall, through the winter, and until
the month of July, 1799, at the administration of the
sacrament at Red River, This was a very solemn
time throughout. On Monday the power of God seem-
ed to fill the congregation; the boldest, daring sinners
in the country covered their faces and wept bitterly.
After the congregation was dismissed, a large number
of people stayed about the doors, unwilling to go
away. Some of the ministers proposed to me to col-
lect the people in the meeting-house again, and per-
form prayer with them ; accordingly we went in, and
joined in prayer and exhortation. The mighty power
of God came amongst us like a shower from the ever-
lasting hills God's people were quickened and com-
forted; yea, some of them were filled with joy un-
speakable, and full of glory. Sinners were power-
fully alarmed, and some precious souls were brought
to feel the pardoning love of Jesus

"At Gasper River (at this time under the care of
Mr. Rankin, a precious instrument in the hand of God)
the sacrament was administered in August. This was
one of the days of the Son of Man, indeed, especially
on Monday. I preached a plain gospel sermon on
Heb. ITand 16: The better country. A great so-
lemnity continued during the sermon, After sermon
Mr. Rankin gave a solemn exhortation the congre-
gation was then dismissed; but the people all kept
their seats for a considerable space, whilst awful so-
lemnity appeared in the countenances of ;a ; .large ma-
jority. Presently several persons under deep convic-
tions broke forth into a loud outcry many fell , to the
ground, lay powerless, groaning, praying 'a'njffcrying
for mercy. As I passed through the multitude^ wo-
man, lying in awful distress, called me to her, Said

xii.. NARRATIVE OP THE COMMENCEMENT

she, "I lived in your congregation in Carolina; I was
a professor, and often went to the communion ; but 1
was deceived; I have no religion; I am going to hell."
In another place an old, gray-headed man lay in an
agony of distress, addressing his weeping wife and
children in such language as this: "We are all going
to hell together; we have lived prayerless, ungodly
lives; the work of our souls is yet to begin; we must
get religion, or we will all be damned." But time
would fail me to mention every instance of this kind.

"At Muddy River the sacrament was administered
m September. The power of God was gloriously pre-
sent on this occasion. The circumstances of it are
equal, if not superior to those of Gasper River. Many
souls were solemnly awakened; a number, we hope,
converted whilst the people of God feasted on the
hidden manna, and, with propriety, might be said to
sing the new song. But the year 1800 exceeds all
that my eyes ever beheld upon earth. All that I have
related is only, as it were, an introduction. Although
many souls in these congregations, during the three
preceding years, have been savingly converted, and
now give Jiving evidences of their union to Christ; yet
all that work is only like a few drops before a mighty
rain, when compared with the wonders of Almighty
Grace, that took place in the year 1800.

"In June the sacrament was administered at Red
River. This was the greatest time we had ever seen
before. On Monday multitudes were struck down un-
der awful conviction; the" cries of the distressed filled^
the whole house. There you might see profane
swearers, and sabbath-breakers pricked to the heart,
and crying out, "what shall we do to be saved f"
There frolickers and (lancers crying for mercy. Th^re

ASD PROGRESS OF THE REVIVAL OF 1800.

might see little children of 10, 11 and 12 years of
age, praying and crying for redemption, in the blood
of Jesus, in agonies of distress. During this sacra-
ment, and until the Tuesday following, ten persons,
we believe, were savingly brought home to Christ.

"In July the sacrament was administered in Gasper
River Congregation. Here multitudes crowded from
all parts of the country to see a strange work, from
the distance of forty, fifty, and even a hundred miles;
whole families came in their wagons; between twenty
and thirty wagons were brought to the place, loaded
with people, and their provisions, in order to encamp
at the meeting-house. On Friday nothing more ap-
peared, during the day, than a decent solemnity. On
Saturday matters continued in the same way, until in
the evening. Two pious women were sitting together,
conversing about their exercises; which conversation
seemed to affect some of the by-standers ; instantly
the divine flame spread through the whole multitude
Presently you might have seen sinners lying powerieslf
in every part of the house, praying and crying for
mercy. Ministers and private Christians were kept
busy during the night conversing with the distressed.
This night a goodly number of awakened souls were
delivered by sweet believing views of the glory, ful-
nesss, and sufficiency of Christ, to save to the utter-
most. Amongst these were some little children a
striking proof of the religion of Jesus. Of many in-
stances to which I have been an eye-witness, 1 shall
only mention one, viz. a little girl. I stood by her
whilst she lay across her mother's lap almost in
despair. I was conversing with her when the first
gleam of light broke in upon her mind- She start-
ed to her fe-et, and in aa ecstacy of joy, she cried

XIV. NARRATIVE OF THE COMMENCEMENT

out, "O he is willing, he is willing^-he is come, he is
come what a sweet Christ he is what a pre-
cious Christ he is what a fulnessl see in him
what a beauty I see in him why was it that I ne-
ver could believe! that I never could come to Christ
before, when Christ was so willing to save me?"
Then turning round, she addressed sinners, and told
them of the glory, willingness and preciousness of
Christ, and plead with them to repent; and all this in
language so heavenly, and, at the same time, so ra-
tional and scriptural, that I was filled with astonish-
ment. But were I to write you every particular of this
kind that I have bee'n an eye and ear witness to, dur-
ing the two past years, it would fill many sheets of
paper.

"At this sacrament a great many people from Cum-
berland, particularly from Shiloh Congregation, came
with great curiosity to see the work, yet prepossessed
with strong prejudices against it; about five of whom,
I trust, were savingly and powerfully converted before
they left the place. A circumstance worthy of obser-
vation, they were sober professors in full communion.
It was truly affecting to see them lying powerless, cry-
ing for mercy, and speaking to their friends and rela-
tions, in such language as this: "0, we despised the
work that we heard of in Logan; but, 0, we were
deceived I have no religion; I know now there is a
reality in these things: three days ago I would have
despised any person that would have behaved as I
am doing now ; but, 0,1 feel the very pains of hell in.
my soul." This was the language of a precious soul,
just before the hour of deliverance came. When they
went home, their conversation to their friends and
neighbors, was the means of commencing a glorious*

AND PROGRESS OP THE REVIVAL OP 1800. XV.

work that has overspread all the Cumberland settle-
ments to the conversion of hundreds of precious souls.
The work continued night and day at this sacrament,
whilst the vast multitude continued upon the ground
until Tuesday morning. According to the best com-
putation, we "believe that forty-five souls were brought
to Christ on this occasion.

"Muddy River Sacrament, in all its circumstances,
was equal, and in some respects superior, to that at
Gasper River. This sacrament was in August. We
believe about fifty persons, at this time, obtained re-
ligion, ' '

a At Ridge Sacrament, in Cumberland, the second
Sabbath in September, about forty-five souls, we be-
lieve, obtained religion. At Shiloh Sacrament, the
third Sabbath in September, about seventy persons,
At Mr. Craighead's Sacrament, in October, about forty
persons. At the Clay-Lick Sacrament, congregat-ion,
in Logan County, in October, eight, persons. At Little
Muddy^ Creek Sacrament, in November, about twelve,
At Montgomery's Meeting-house, in Cumberland,
about forty. At Hopewell Sacrament, in Cumberland,
in November, about twenty persons. To mention the
circumstances of more private occasions, common-
days preaching, and societies, would swell a letter
to a volume.

ci 'The present year has been a blessed season like-
wise ; yet not equal to last year in conversion work.
I shall just give you a list of "our Sacraments, and the
number, we believe, experienced religion at each*
during the present year, 1801,"

[My correspondent here mentions several different
Sacraments, held at different places, and the number
that he hopes obtained, trnc religion; at these- several

NARRATIVE, &Q;

solemnities, amounts in all to 144 persons.] He theft
proceeds :

"I would just remark that, among the great num-
bers in our country that professed to obtain religion, I
scarcely know an instance of any that gave a com-
fortable ground of hope to the people of God, that they
had religion, and have been admitted to the privi-
leges of the church, that have, in any degree, dis-
graced their profession, or given us any ground to
doubt their religion.

<*Were I to mention to you the rapid progress of this
work, in vacant congregations, carried on by the
means of a few supplies, and by praying societies
such as at Stone's- River, Cedar^Creek, Goose-Creek,,
the Red-Banks, the Forentain-Head, and many other
places it would be more than time, or the bounds of
a letter would admit of. Mr. M'G. and myself admin-
istered the sacrament at the RedrBanks, on the Ohio,,
about a month ago a vacant congregation, nearly
a hundred miles distant from any regular organized
society, formerly a place famed for wickedness, and a.
perfect synagogue of Satan. I visited them twice at
an early period ; Mr. R. twice, and Mr. H. once. These
supplies the Lord blessed, as a means to start his
work; and their praying societies were attended with
the power of God, to the conversion of almost whole
families. When we administered the sacrament
amongst them, they appeared to be the most blessed
little society I ever saw. I ordained ten elders among
them, all precious Christians; three of which, two
years ago, were professed deists, now living monu-
ments of Almighty Grace."

The original is signed,

JAMES M'GREADY.

CONTENTS TO VOLUME I.

PAGE,

Preface, - - . - - -' . ui

Character of the Author, - - - vi.

Some Account of the Revival of 1800, - - - is.

SERMONS.

I. The Divine Authority of the Christian Religion, - 1

II. Jesus Christ a Mighty Conqueror, - . - 26

III. The Nature and Consequences of Sin, - - SO

IV. Parable of the Dry Bones, 66

V. 7%e Sure Foundation, 80

VI. CAnstf the Author and Finisher of the Life of Grace, 88

VII. Tjfee Excellencies of Christ as displayed in the Plan of Sal' ^

vation, - - - . - - 103 ; ,

VIII. The Believer embracing Christ, - - 124
IX* The Experience and Privileges of the True Believer, 138

X. JVb Room for Christ in the Hearts of Sinners, - 160

XI. The Blinding Policies of Satan, - . - 174

XII. The Danger of rejecting the Means of Salvation, 187

XIII. The General Judgment, - - - 1 97

XIV. The Character, History and End of the Fool, - 206

XV. The Sinner's Guide to Hell, - - 230

XVI. The Importance of Early Piety, - * 242

XVII. Christ has done all Things well, > 256

XVIII. A Sacramental Meditation, - - - 266

XIX. The Devices of Satan, 275

XX. The Superabounding Grace of Qod, - - 286

XXI. Qualifications and Duties of^a Minister of the Gospel, 311

XXII. The Christian's Journey to the Heavenly Canaan,
A Treatise on Intemperance, vrx

THE DIVINE AUTHORITY OF THE CHRISTIAN

RELIGION.

'This is a faithful saying, and worthy of all acceptation, that Jesus
Christ: came into the world to save sinners. 9. TIMOTHY i. 15.

THE great boast of the Deist is that the Book of Cre-
ation is the unerring word of God, that it contains all
things necessary to teach us our duty to God and man,
and that reason and the light of nature constitute a
sufficient guide to lead us to true happiness. But let
us bring the matter to the test, and plain matters of
fact prove the contrary ; if we consult the history of all
ages of the world, we will find that this has never been
the case.

The Egyptians were among the first civilized na-
tions 5'j they were a respectable empire for more than
two thousand years ; among them the mathematics,
philosophy, and other scientific branches had their first
origin. I would now inquire what great discoveries
did they make from the book of creation, or what did
reason and the light of nature teach them, with regard
to the being and perfections of Deity, when they wor-
shipped a plurality of gods, and had their Osiris, their
Apis and Serapis, and did homage to oxen, dogs, cats,
plants and vegetables ? What discoveries did the As-
syrians and Chaldeans make upon this .subject, when
they worshipped their gods of wood, stone, gold and
silver, and believed in the existence of two infinite
and almighty beings, the one good and the other evil

the one the author of all natural and moral gooel t

1

2 ' ,0'N THE DITIN'E AUTHQP.IT7

the other the. author of all natural and moral evil?*
The Greeks aad Romans were wise and eloquent,
Among them, political? military and scientific knowl-
edge rose to the highest pitch s and many of their mem
of genius immortalized their names by their philoso
phic researches. Did the book of nature teach them
that there was one true, eternal God, and that he was
a being of all possible goodness and perfection? To
them the book of nature made no such discovery, for
they had thousands of Gods to whom they attributed
the basest acts of immorality. Witness the obscene
. debaucheries of their Jupiter,- Apollo and Yenus 5 the
tricks and deceptions of Mercury, and the swinish in-
temperance of Bacchus and his worshippers. Again,
view ail the nations of the earth in the present day,.
where the Bible is unknown, and where the Christian
religion does act exist, and yon will Hod them in nearly
a state of savage barbarity., not only grossly ignorant
. of the nature and perfections of God, but also of their
duty to men, and of the first principles of civil govern-
ment This is evident from the state of the Chinese
and Turkish empires, the numerous tribes of Tartars,
the inhabitants of the vast continent of Africa, and the
savage nations of America, Now let reason, the light
of nature and common sense, point out any nation or
people, who, without any knowledge of the Bible, have
acquired from the book of nature any just ideas of the
being and perfections of God, or the nature of their duty
to God and man, But the Deist replies, there is one
true and eternal God, the almighty first cause of all
things, and this God is a being of all possible good-
aess and perfection, possessed of every amiable and
.1 excellency, ! say the saine- the "Bible says
s&jfte and a]! rviistg h&va ie&n)ed thus important

OF THE CHRISTIAN iREt-iGION, 5

cJ

truth, either direct! y.or indirectly, from she Bibla Tbeir
fathers and gr^urifathers believed is the Bible, and
held it in high verieratioii, airi n,m education they
rvt-uSB soffit -;{ ihe truths of the PiiUe, while thsy
wo.uH rejeci it .uh.:^.tl^r,.

;8\ii th- v -3-'o i 1 :: on-.. :ruv, Hiad eternal Ocd v who p^is-

masses uii p':-as;^k- ?r<""Vj^3 mv' pe/iV' .^iofi ; in *hi
the Di;lsf an'* tijfc Ohnstian agre*;. ''n'his ^'d mads
unaa a ratiouju cn.'Rturii 4 capabLe r-ft-istinguisning be-
i-y/ppi} /T:.,..)d f*.ii>.\ tvi.l;ia. thi& uh-'} the Deist and ?h-
Chnstiao agree. It must be the will of such a Go'-l v
that his r^tioim* creature, man, should. 'do right, thai
.he should perform certain duties to his God, and eer=>
tain duties to Ms fellow-men, and the neglect or non-
performance of these duties, must be criminal in the
judgment of an all-wise, pure and holy God; this, rea-
son and the light of nature plainly acknowledge, and
here also, the Deist and the Christian agree.

If the Supreme, Eternal God be a being of all pos
sible goodness and perfection, and possessed of every
amiable moral excellency, delighting in the happi-
ness of his creatures, then he must originally have
created man in his own image, a pure, holy being, free
from any propensity to vice and wickedness, and also
free from all the natural evils that now encircle him
on every side, and render him miserable in every sit=
nation of life, Reason and the light of nature suggest
that such a God would originally create man in such
a condition ; and here the Deist and the Christian are
agreed.

Again, if a pure and holy God made man such a
being as we must rationally suppose such a God would
have made him, then man, by some means, has lost his
original rectitude and purity; he has become a fai-

4 ON THE DIY1NE AUTHORITY

len, depraved creature, prone to vice and wickedness ;
he has also become a miserable creature, exposed to
losses and disappointments, to pains, sorrows, diseases
and death. This is a fact so plain and self-evident
to the view of reason and the light of nature, that no
sensible Deist, who admits the difference between vice
and virtue, can possibly deny it ; therefore, I con-
clude, that here the Deist and the Christian are
agreed.

Again, if the Sovereign of the Universe be a being of
all possible goodness and perfection if he have made
man a rational creature, and placed him under a law
-if it be his will that man should do right and
if every evil act be a violation of this law, then
every sinful act renders man liable to punishment,.
To say that God sees no difference between vice and
virtue, or that he considers it a matter of indifference
whether his creatures did right or wrong, would be to
represent the Deity as the most odious of beings;
this is so plain to the view of reason and the light of
nature, that I conclude here the Deist and the Chris-
tian are agreed.

Then if man is guilty of violating the law of God, he
stands obnoxious to punishment ; for should the Su-
preme Law Giver of the Universe suffer every act of sin
to pass unpunished, his law must sink into contempt,
and forever cease to be a law. All difference between
vice and virtue, right and wrong, moral good and evil,
must eternally cease : the character of the Law Giver
must also sink into contempt, and the moral govern-
ment of the Universe must be plunged into the most
horrible confusion, and disorder; this, reason and the
light of nature must acknowledge, therefore I conclude
that so far the Deist and the Christian are agreed,

OF THE CHRISTIAN RELIGION. . 5

These things being established, I will now pro-
pose a few questions to the Deist, and I would expect
him to bring forward the unerring book of creation,
and strain his enlightened reason to its highest
stretch, and answer them if he can: When did time
commence, or when did this world begin to exist?
How did the human family first come into being?
How did sin, death, and every species of natural and
moral evil enter the world? You laugh at the Bible
account of these things, but laughter is not evidence;
prove from nnanswerable arguments that the Bible
account is wrong, and shew the honest inquirer after
truth how these things came to pass,

But the principal questions I wish to ask, are: How
shall the guilty, offending sinner atone for his crimes,
and how is he to obtain pardon, and reconciliation to
his God ? How shall the Sovereign of the Universe,
a God of spotless purity and immaculate holiness, ex-
tend his mercy and pardon and save the sinner, and
at the same time support the honor and dignity of his
law, and vindicate the rights of his government? Or
how shall the guilty culprit be so effectually cured of
the malignant moral pollution of sin as to become the
object of love and favor of his God, so as to enjoy fellow-
ship and communion with him in the present world, and
Readmitted to the full and eternal enjoyment of him in
the heavenly state ? Can reason tell ? Can the light
of nature prescribe the way? Can the unerring book
of creation suggest any plan? No reason fails the
light of nature and the book of creation, must stand in
silence. The most wise, learned and enlightened Deist
, must acknowledge the necessity of a revelation from

'^L^jft&lt

""Ireaven to unfold the mystery or he must represent
the Deity an unholy being, like him&tf, who sees little

t> ON 1'H'fe I4TIN& ACJTKOMTf

or .&o evil m sm, who .pays no inaore regard to the
tHmor ';,ria dignity of his law, 'cLaiu the sianer does'

W-AB i;^UE;v*$ it USlOLCT .h-S ft tt

jbut V*-- i\sye);t it as us U;;rr.^tie2i>ablfi troth, thai
.^snid u;;-< aRpr^udrea] ?eascm sees and Hckiao.wl---
ea?-;i* the-i'^c'essijy c-f a r^velaiion from hoav:;ia to
v ?>-">iiit-.; v L : : -'lh-.: w-ay to peace, par-Jen, and i^oyfjciliati..;^
tv ^':1 '!-:; ivr>s'jscienc^ of ov ! er shmer, evcu the com-

-v-f ile-alh .'.-{;. -I !!-.- rni'ly, whis i ,:TMrrt IB lis .hr^atit th/?,t
.s'irrsethifit* -like the T-hristiaG leligion is. necessary to
.feis happiness beyond the grave. Thel-j-aKT OF NA-
T- ? aB leaches the keenest, candid pagan the propriety
aod possibility of H. revelatirsir?. from God, He infhrs it
from -his 'i-natural goodness.' if God has provided a
remedy suited to every temporal calamity, a medicine
suited to every disease of the human .body, will not
he that is all goodness provide some remedy to cure
the moral distempers of the mind? Will he not dis-
cover some way, by which depraved man may be de
Jiveredfrom the guilt and pollution of sin, and .restored
to his favor ?

Upon such principles as these Socrates reasoned?
.and inferred the necessity and probability of the re-
velation of some divine remedy, and gave it. as his
opinion that such a remedy would be revealed, and
that bethought most probably the Deity would send
some extraordinary persom into the world,.. to teach
the will -of God, and the way to happiness. I would
add the example of a poor savage, a native of Green-
land, quoted by the author of the "Age of Infidelity."
Conversing with a missionary who was the instru-
ment of his conversion, "It is true, (said he) we $&$&
poor heathens, ^ knewnothing of God and a Saviour.

but you are not to imagine that no Greeniander thinks
about these things. I often thought that a fishing
boat does not grow into existence of itself, it must be
made by the labour of some man. Now the -meanest
bone, has more skill displayed in its structure than a
fishing boat; ami there is still more skill displayed
in the formation of man. Who made him? I often
thought he proceeded from his parents, and they from
theirs ; but still there must be first parents, and from
whence did they come ?' Common report informs me
they grew out of the earth ; but if so, why do not men
grow out of the earth now? But from whence did
the earth, the sea, the sun, moon and stars come into
existence ? Some being made all these things a be-
ing that always was, and can never cease to be. He
must be wise and good. Othat 1 did but know him,
how would I love and honor him! but so soon as I
heard you speak of this Great Being, I directly be-
lieved with all my heart, because I had so long de-
sired it."

Well, this despised book, the Bible, unveils the
mystery and opens a door of hope to a lost world. Ira
the words jfour text, we have the blessed remedy
exhibitedwe have this divine revelation with all the
unspeakable blessings contained in it: "This is a

ithful saying^ and worthy of all acceptation* that Jesus
Christ came, into the world to save sinners" In these
words we have,

1st. The most joyful tidings that ever sounded in
the ears of guilty sinners. An Almighty Saviour .has
come into our world for the most benevolent purposes
~"o seek and save them ihat were lost^ to says sw.ne.rs.,
the thief of th-vm"

M, We have a strong convincing psrncf of the

8 ON THE D1VTNE AUTHORITY

1 ^ t

Godhead and Divinity of the Lord Jesus Christ. "He
came into the world to save sinners" "He came into the
world" this plainly implies that he existed before
his incarnation ; he could not be said to come into the
world, unless he had a being before he came into it;
this agrees with the idea of the Evangelist John: "the
word that was in the beginning with God, and was God,
was made flesh and dwelt with us;" and again with that
of the apostle : "Who, being in the form of God, thought
it not robbery to be equal with God; but made himself
of no reputation, and took upon him the form of a scr*
vant"

3d. We have a declaration of the unquestionable
certainty of this precious truth : "It is a faithful saying,
and worthy of all acceptation, that Jesus Christ came in-
to the world to save sinners" It is an infallible truth,
its evidences are so clear and self-evident, that it is
worthy of the highest credit.

In further treating on this subject, we shall simply
prove that this Jesus who canoe into the world to save
sinners, is a Divine Saviour sent of God for that
purpose.

I. We shall prove that Jesus is the Christ, from
the testimony of scripture prophecies that expressly
received their accomplishment in him.

But, says the Deist, I do not believe the Bible;
therefore ! will not admit its prophecies as testi-
mony, To this I would answer, no rational Deist can
refuse it. If a witness be brought into court to prove
an important fact, and he is a person of unquestionable
veracity, the court must receive him as a good wit-
ness. Such a witness is the Bible. The most daring in-
fidel cannot produce a single instance where the ve-
racity of its prophecies has failed : at the same time

OF THE CHRISTIAN Rfitl&IOtf.

a variety of plain matters of fact stand, from age to
age, as lasting monuments (more durable than brass)
of the truth of these predictions.

The prophecy concerning Ishmael \as, "that he
should be a wild man" that he should "live in the des-
ert" and that he should "dwell in the presence of his
brethren;" i, e. that he and his posterity should never
be conquered. Nothing can be more evident than the
accomplishment of this prophecy. The Ishmaelites,
or Arabs, have been wild men, inhabitants of the des-
ert, for nearly three thousand years. They have rob
bed and plundered the neighboring nations from age to
age, yet they have never been conquered nor brought
under subjection to any people. This is one standing
monument of the truth of scripture prophecy.

The prophecy of Moses concerning the Jews, is an-
other standing monument of the truth of the Bible as
a divine revelation ; this subject is so copious, that to
demonstrate it in all its parts, would take up the
bounds of a long discourse; all we can do at present,
is only to hint at the subject. It was foretold that
they should be "rooted up out of their own /am/,*" that
their country should "become a desolation;" that "stran-
gers should devour it;" that they should "be driven to
the four winds, scattered and dispersed among the na-
tions of the earth" Every candid person who is ac-
quainted with ancient and modern history, must be
convinced of the certainty of the accomplishment of
these things, as he is of his own existence. This is
plain from the testimony of modern history, and of all
the travellers who have passed through their country,
which lies in a state of ruin and desolation, almost a
barren desert. Again ; it is an incontestible fact, that

they are dispersed over the whole habitable globe,

2

10 ON THE DIVINE AUTHORITY

scattered among all the nations of the earth, and at
the same time they remain a distinct and separate
people.

When Babylon was mistress of the world, the me-
tropolis of an universal empire, and in the meridian
splendor of her glory, it was foretold that she "should
be conquered" and "so completely overthrown and destroy-
ed" that "it should be no more inhabited forever ,*" that
"the very place where it stood should be unknown" This
prophecy was exactly fulfilled, as is evident from the
testimony of history and geography.

When Egypt was one of the most opulent and pow-
erful nations on the earth, it was foretold that it
should be conquered by Nebuchadnezzar, and be
totally subjugated to the yoke of the Chaldean Em-
pire ; that it should never again be an independent
nation; that it should be the basest of all kingdoms,
and never more be governed by a prince of its own na-
tion. Now, every person acquainted with the history
of the nations of the earth, must be convinced that
this prediction has been exactly fulfilled. More than
two thousand years ago Egypt was conquered by Ne-
buchadnezzar, and made a province of the Chaldean
Empire ; after that empire, it was under the yoke of
the Persian Emperors ; it was next subdued by Alex-
ander, and remained under the government of Grecian
princes until it was conquered by the Romans ; it was
next under the government of the Emperors of Con-
stantinople ; next to that, of the Mamelukes j and at
present it is a contemptible province of Turkey.

Again ; when Tyre was mistress of the seas, the
emporium of the world, and commanded the com-
merce of the whole earth, it was foretold that she
should be conquered, and finally destroyed ; that it

OF^FHE CHRISTIAN RELIGION. 11

should be reduced to such a state of degradation,
"thai it should contain only fishermen's huts" that "it
should become a naked rock, where fahermen should dry
their nets" History informs us that this prediction has
been exactly fulfilled. Volney, a Deist, who was at
Tyre a few years ago, states in his travels through
Egypt and Syria, "that the present state of Tyre
exactly agrees with what the prophets foretold."

We might mention the predictions of the Lord Jesus
Christ, respecting the destruction of Jerusalem by the
Romans. Compare these predictions with the history
of that melancholy event given by Flavius Josephus,
an unbelieving Jew, and nothing can more exactly
agree, than the prediction does with the event. But I
would earnestly entreat the honest inquirer after
truth to read, with attention, Bishop Newton's Disser-
tation on the Prophecies, a book perhaps not equalled
in the English language, where every particular is
stated with such clearness and precision, that every
candid mind must be convinced of the accomplishment
of the prophecies and of the truth of divine revelation.

I now bring forward the Bible prophecies, to prove
the divine mission of Jesus, that he is the Saviour of
the world, and that God sent him to save even the
chief of sinners.

From the fall of Adam until the incarnation of
Christ, many predictions were delivered concerning
the Messiah, the Saviour that was to come. The first
prediction of Messiah was delivered by God himself,
immediately after the fall, viz; "The seed of the wo-
man shall bruise the serpent's head" It was revealed
to Abraham that the Saviour should be of his offspring,
and that "IN ISAAC all the -nations of the earth should
be blessed" Moses informed the church while in the

N THE DIVINE AUTHOR-IT T

wilderness, that "the Lord their God should raise up &
gnat prophet to them, like unto him, and him they
should hear." The prophet Isaiah foretold his incar-
nation, and yet spake of him as a divine person:
*' Unto us a child is born, unto us a son is given" &c. He
represents him as a "branch springing from the root of
Jesse" and as "a great light that should spring up in
the dark region of the shadow of death" The prophet
Jeremiah foretold him as a "king that should reign on
the throne of David" who should execute "judgment
and justice on the earth" and that his name should be
called "the Lord our righteousness." The prophet
Zachariah spake of him as "Me man, God's fellow, who
should be smitten by the sword of divine jnstice."-^-B\\l
to be more particular:

1st. It was foretold that "he should be of the seed of
Abraham ;" that "he should spring from the royal family
of David" In the Scriptures we are informed that
"he was made of the seed of Abraham" according to
the flesh, and that he "was born of the house and line-
age of David" St. Matthew gives us the genealogy
of his supposed father, descending from Solomon the
son of David; and Luke gives us that of his mother,
from Nathan the son of David.

2d. It was foretold by Micah, that "Bethlehem in the
landofJudea should be the place of his birth-" and the
^Evangelists inform us he was born there.

3d, It was foretold that the time of his appearance
in the world would be when the sceptre departed from
Judah, that is, when the family of Judah should finally
lose the government or civil power over the Jews ; and
just at this period he did come. Though the Jews
Jiad been conquered many ages before by the ChaK
deans, and. afterwards were subject to the Persians,

OF ^HE CHRISTIAN RELIGION. 13

to the Greeks and Romans, yet they permitted them
to be governed by a chief magistrate of their own
nation, and he was of the tribe of Judah and of the
family of David, till just before the incarnation of
Christ, when Herod, an Idumean, was made king, or
viceroy of Judea,

4th. It was foretold that "he should be despised
and rejected of men," that he should "be a man of sor-
rows^ and acquainted with grief " The Evangelists
inform us that he was despised, reproached and per-
secuted, from the cradle to the grave.. When he was
but a few days old, Herod thirsted for his blood, and
inhumanly butchered all the infants of Bethlehem, in
hopes of depriving him of his life. His character
was maliciously slandered by the Scribes and Phari-
sees, because they could not bear his pointed reproofs,
and plain, soul-searching doctrine; they termed him
a drunkard, a devil, and a winebibber, and attribu-
ted all his miracles to a diabolical agency. His own
countrymen according to the flesh, laid every possi-
ble snare to entangle him, and at last they inhuman-
ly put him to the most painful and ignominious death.

5th. His sufferings and death were foretold by the
prophet Isaiah, "he was wounded for our transgressions ,
and bruised for our iniquities. The chastisement of our
peace was upon him" The prophet Daniel foretold
that "in seventy weeks from the going forth of the com-
mandment to restore and build Jerusalem, the Messiah
should be put to death;" and according to calculations
of the most exact chronologers, this prediction was
fulfilled precisely at the time foretold. Many of the
most minute circumstances of his sufferings were
predicted by the prophets; saith Isaiah: "He was op-
pressed and he was afflicted, yet he opened not his mouth;
lie i,s brought as a lamb to the slaughter, and as a sheep

14 ON THE DIVINE AUTHORITY

before her shearers is dumb, so he openeth not his mouth."
David foretold "that his hand and foot should be pained
and pierced; that they would mock his thirst with gall
and vinegar; that they would cast lots for his vesture:
and yet not a bone of him would be broken" An exami-
nation of the history of his last sufferings will show,
that these circumstances were minutely accom-
plished. Isaiah foretold that he would make "his
grave with the wicked and with the rich in his death;"
and the sdcred historian informs us that he was cru-
cified between two thieves, and was buried by Joseph
of Arimathea, an honorable counsellor, in a new
tomb he designed for himself.

II. This Jesus, who came into the world to save
sinners, is a divine Saviour, sent of God for that very
purpose. This is evident from the miracles he per-
formed: he healed the sick; he cast out devils; he
opened the eyes of the blind; he raised the dead; he
fed five thousand persons upon five loaves and two
fishes; he walked upon the waves of the sea; he com-
manded the winds and storms and they obeyed him.
The design of these miracles was to prove that he
was the Saviour of the world, that he came upon a
divine mission, and that his Gospel is a revelation
from heaven; hence he says to the unbelieving Jews:
"The works that I do in my Father's name, they bear wit-
ness of me; if I do not the works of my Father, believe
me not"

But, says the Deist, it is easy to account for these
miracles; Jesus wrought them by what is called
sleight of hand, by an imposition on the senses of
mankind, therefore they were not miracles. I answer,
this is a most unfair and unjust assertion. If we
consider the nature of all the miracles upon record
that Jesus wrought, it is impossible in the very nature

OF THE CHRISTIAN RELIGION. 15

of things, that there could be any imposition in the
case; they were wrought openly, and in the presence
of thousands of spectators ; in the presence of his most
malignant enemies, who viewed every part of his con-
duct with the most critical eye. Again, certain cir-
cumstances attending .the subjects of his miracles,
rendered all deception impossible. On the Sabbath
day, and in the Jewish synagogue, he publicly cured
a woman of a distressing infirmity, under which she
had laboured for eighteen years, and by which she
was bowed together. Could there be any sleight of
hand or deception here? Did not this woman's fam-
ily, her relations, neighbors, and acquaintances, all
know that during this long period she had been affec-
ted with this disease, that she had suffered much and
was bowed together? When she was publicly healed
before a large congregation, when they saw her re-
lieved from her complaint, her body straightened
and restored to its proper attitude, could there be a
deception?

But again, suppose a child was born in Henderson"
County, stone blind, and lived till he was twenty or
twenty-five years of age totally destitute of sight,
would not his parents, his relations., and all the
neighborhood know that he was blind? and if, at the
age of twenty or twenty^five, some extraordinary per-
son would anoint his eyes with clay, and tell him to
wash in a certain pool and he should see, and upon
obeying these directions, his eyes were opened so that
ho could clearly discern every visible object; could
this be a deception? The same illustration might be
given of the case of the lame man, who was healed by
Jesus Christ at the pool of Bethesda ; of his raising
Lazarus from the dead, after he had been in asljate of

16 ON THE DIVINE AUTHORITY

putrefaction. But even the most malignant of his ene-
mies who were eye witnesses of his miracles, never
disputed their reality; but in order to evade the force
of their evidence, they reproached him for working
them on the Sabbath day, and ascribed the power of
working them to Belzebub. When he raised Lazarus
from the dead, the Pharisees did not question the real^-
ity of the miracle; for say they, "If we let this man
alone, all men will believe on him, and the Romans will
take away our place and nation.' 1 ''

But, says the Deist, I do not believe he ever wrought
one of these miracles ; I think the history that records
them is a deception. I answer, the history that re-
cords them is genuine it is impossible for it to be an
imposition upon the world; for the history that records
these miracles was written by the Evangelists, who
were eye witnesses of the facts. As these historians
state that the miracles were wrought publicly, and
in the presence of vast multitudes of spectators, if
such miracles had never been performed, the popu-
lace at large would have resisted such a glaring false-
hood with contempt, and the Jews and Pagans, who
were inveterate enemies of Christianity, would have
detected and exposed the falsehood ; and, doubtless,
this would have put a final check to the progress of
Christianity.

But the objecter replies : Perhaps the writings as-
cribed to Matthew, Mark, Luke and John, were written
many ages after their deaths, and their names were
falsely affixed to them. This never hasbeen,nor can be
proven; but the contrary can be easily proven.
But admitting it to be true, it would just be as impossi-
ble, then, to impose upon the world. The matter would
then have appeared such a barefaced falsehood, that

Otf THE CHRISTIAN RELIGION . 17

it would have been immediately rejected; for every
person of reason and consideration, would at once
have recollected, that such astonishing events had
never been heard of before. The question would be
asked, how did it come to pass that persons who lived
in those times, did not record such extraordinary
events ?- For example, we will suppose that a person,
at the present time, would write a history of the late
revolutionary war ; that in this history he would assert
that General Washington, in the year 17 marched
his army across the Delaware, on the suiface of the
water, in a miraculous manner, without 1 bridge, boat,
or any other medium of passage ; would not every of-
ficer and soldier now living, who had fought under
Washington's command, detect the falsehood and re-
ject it with disdain? Would it not be impossible to
impose such a falsehood upon the present age?

But suppose that such a history, stating such a cir-
cumstance, should appear one hundred years hereaf-
ter ; would it not be as impossible to impose such a
falsehood upon the public then, as it would be at the
present time? For every man in his senses would at
once inquire how it came to pass, that such an extraor-
dinary circumstance was never heard of before, and
how it could have been omitted by the historians who
lived at the time when such an event is represented to
have transpired? It is contrary to reason and com-
mon sense that falsehoods of such magnitude could be
imposed upon the world, and be believed and received
as unquestionable truths, from age to age. Therefore,
as the miracles attributed to Jesus Christ were wrought
openly, before vast multitudes of spectators, and ma-
ny of them his malicious enemies, as these miracles
were of such a nature as to admit of no deception or

3

10 QN THE DIVINE A-UTHORITY

imposition upon the senses of mankind, and as they
were recorded by men who were eye-witnesses of the
facts, and as the Jews and Pagans, their contempo-
raries, never presumed to deny that such miracles
were wrought, we assert, UPON UNQUESTIONABLE EVI-
DENCE, that such miracles were wrought by JESUS
CHRIST, and consequently, they are an incontroverti*
ble proof of his divine mission, and of the absolute
l certainty of divine revelation.

III. JESUS CHRIST is A DIVINE SAVIOUR, sent of God
to redeem lost sinners. This will appear if we con-
sider the immaculate holiness and spotless purity of
his life and doctrine. Thomas Paine asks ihe ques-
tion: "What reason have I to believe in Jesus speak-
ing in the Gospel, more than I have to believe in Ma-
homet speaking in the Alcoran? Both of them pre-
tend to have a divine commission." A great many
Seasons might be assigned; but here is one at hand:
Mahomet came like a murderer ; he propagated his
doctrines by the sword, and spread bloodshed and
slaughter wherever he went. But Jesus came upon
the most kind, gracious aiitd benevolent errand. " He
came to seek and to save them that were lost" He came
to save sinners, even the chief of them. When his
disciples, through human weakness and infirmity, pray
him to bring fire from heaven to destroy his malicious
persecutors, he severely rebuked them, and told that
"he came not to destroy men's lives, but to save them'"
Search the history of all ages and generations of the
world, and you will not find so amiable a character,
a person of such untainted holiness and purity, nor
such an example of piety and virtue. His whole life
was spent in acts of benevolence healing the sick,
relieving- the distressed, giving speech to the dumb.

OF THE CHRISTIAN RELIGION.

hearing to the deaf, and opening the eyes of the blind j
teaching , men, both by example and precept, theis
duty to God and to. each other.

His object was not the applause of men; for when-
he performed the most gracious and miraculous cures
on the diseased, he charged them to tell no man what
he had done. When he was reviled he reviled not
again. He pitied and wept over his most malicious-
enemies. He prayed for the forgiveness of his blood-
thirsty persecutors, even when they were mocking at
his agonies, and sporting with his dying groans. Read
the history of his life, as recorded by the evangelists^
and his character appears without the smallest stain ; %
indeed, even the most inveterate enemies of Christi*
anity acknowledge, that he was a person, of the most
unblemished piety and virtue. Porphyry, though a ma-,
licious infidel, speaks of him as a man of the most ex-
traordinary wisdom, approved of by the Gods, and ta-<
ken up to heaven for his virtue. Severus, the Roman,
Emperor, was so enamoured both with the excellency
of his character and with the purity of his life, that
he would have adopted him into the number of his.
gods, and would have built him a temple, had not the
opposition of his pagan subjects prevented it. And ;
every sensible Deist of the present day, speaks of
him as the most upright, virtuous man that ever lived.
Look at his doctrine in its purity and spirituality, and
in its nature and tendency, and' every candid Deist
must acknowledge that it becomes a v God, and is cal-
culated to promote the happiness of mankind.

When treating on our duty to God, he tells us that
the divine law requires us "jfo love the Lord our
God with all our heart, sow/, mind and strength" And
can any thing be more fit and proper in the very rea.-

20 ON THE DIVINE AUTHORITY

son and nature of things, than to love infinite excel-
lence, beauty and perfection? What can be more
proper than that we love our creator, preserver and
benefactor, who is the very essence of all loveliness ?

When he teaches the nature of our worship and
obedience to God, he requires the most genuine, un-
feigned sincerity of heart. " Not every one that says
unto me, ' Lord, Lord," 1 shall enter into the kingdom of
heaven, but they that do the will of my father who is in
heaven." He every where tells us that the reality of
our love to God, and the sincerity of our profession,
must be evinced by a life of holiness and virtue. "Ye
are my friends if ye do whatsoever I command you.' 1 ' 1
u \f $ e ^ ove me t ^ cee P m y commandments" " Let your
light shine before men, that others, seeing your good
works, may glorify your father who is in heaven." And
again," Be ye perfect, as your father who is in heaven
is perfect"

When he teaches our duty to man, he commands us
" to do unto all men as we would that they should do
unto us." " Render unto every man his due." "Love
your enemies: bless them that curse you; pray for them
that despitefally use you and persecute you" Examine
his doctrine as it is illustrated in his sermon on the
mount, and the parable of the good Samaritan ; view
all his doctrines and precepts in their nature and ten-
dency, and reason and the light of nature must con-
fess, that he was a teacher sent from God.

IV. The efficacy of the gospel on the lives and con-
duct of men, is an incontestible proof that JESUS is THE
CHRIST, and that his gospel is A REVELATION FROM
HEAVEN. When we consider the apparent insufficiency
of the means, and the astonishing effects produced by
them, every candid mind must acknowledge that not

OP THE CHRISTIAN RELIGION. 21

thing less than the power of God, by -such means,
could have produced such effects. For twelve illit-
erate men to proclaim to the world that a man, who
died upon a cross at Jerusalem, was the son of God
and the Saviour of the world for these men to go on,
in opposition* to the wisdom, superstition, pride and
prejudices of mankind, persuading them to forsake the
religion of their fathers, and the imaginary gods of
their ancestors, to deny themselves of all their be-
loved vices, to forsake the love and practice of every
sin; to do all this at the risk of suffering reproach,
persecution, and death in its most tremendous forms,
with no other means of compulsion than the force of
argument,.no other encouragement but the hopes of
happiness after death a blessedness of which man-
kind were ignorant ; this, the apostle Paul tells us,
was a "stumbling block to the Jews, and to the learned
Greeks foolishness;'' 1 ' while "it was the wisdom of God
to them that believe" What was the effect f The con-
version and salvation of many millions. Under one
sermon, on the clay of Pentecost, three thousand souls
were converted, In a few days we find the number
of Christians increased to five thousand, and in a few
years the power of the gospel overspread Egypt, Syria,
and Arabia. It went like a rapid flame over all the
countries bordering on the Mediterranean, as far
as Greece and Italy, and in a very short time it
overspread Europe and Asia, and extended even to
the distant parts of the then known world. Tacitus
asserts, that in the reign of Nero, about twenty years
after the death of Christ, there were multitudes of

Christians at Rome against whom the Emperor raised
a persecution, attended with such circumstances of
ignominy and cruelty, as raised the compassion even
of their enemies. Pliny writes to the emperor Trajan,

22 ON THE DIVINE AUTHORITY

that many .persons of both sexes, and of every age
and rank, were infected with this superstition, as he
calls it 5 that it had got into the villages as well as the
cities; that the temples of the heathen deities were
almost deserted, and hardly any could be found who
would buy victims for them. Again, when we con-
sider that it not only overspread the world with an ir-
resistible power, but at the same time triumphed over
every public opposition, and the most cruel and bloody
persecutions that the combined powers of earth and
hell could possibly exert, every candid, reflecting
mind must acknowledge that God was its author, and
that it is a revelation from heaven. The idolatrous
superstitions of the pagan world, which had prevailed
for many centuries, stood in direct opposition to it-
the, civil power exerted itself for its destruction the
Roman empire for ages strained every nerve for its
extermination death in its most tremendous forms
was resorted to ; but the more the Christians were
persecuted, tortured and butchered, the more their
numbers increased, till their persecutors were con-
strained to confess, that . the blood of the martyrs
was the seed of the church. What an unquestionable
accomplishment of Christ's prediction, " That its be-
ginning was like a grain of mustard-seed, the least of
all seed$) yet became a mighty tree, and extended its
branches over the whole earth"

V. But, lastly, Jesus Christ is a Saviour sent from
God, and his gospel is a revelation from heaven.
This is evident to all true Christians, who have expe-
rienced the power and efficacy of his pardoning and
peace-speaking blood, They have a knowledge of
him of which the wisest philosopher, and the most
accomplished scholar is ignorant, while in an unre-

QF THE CHRISTIAN RELIGION. 23

generate state ; for they have seen his glory by the
eye of faith; they have felt the witness of a sealed
pardon through his merits ; they have peace with God,
and joy unspeakable and full of glory, by faith in his
all-sufficient satisfaction to the law and justice of
God ; and God's spirit bears witness with theirs, that
they are interested in it. Their natures are changed
from the love of sin to the love of holiness; "o/d
things are passed away, and all things are become new"
They can draw near to God as to a reconciled father.
They can meet death with undaunted bravery, and
rejoice in the prospect of eternal felicity.

Ah, says the Deist, this is all enthusiasm. I ask,
what is enthusiasm? Enthusiasm has neither Christ
for its object, nor the Bible for its guide. But that
joy and peace in believing, that has Christ for its ob-
ject and foundation, the love of God for its guide, and
manifests itself by love to God and man, and by a uni-
versal obedience to all the commands of God, is not
enthusiasm: it is a divine reality. With such a reli-
gion as this, the Christian can be certain of his inter-
est in the love and favor of his God, and of eternal
happiness after death; and, therefore, he possesses
such unerring testimony of the divinity of Christ, and
of the certainty of divine revelation, that it is impos-
sible to shake his belief or move his confidence.

But what is the import of the soul-reviving decla-
ration, "He came into the world to save sinners ?" From
what does he save them?

1st. He saves them from the curse and condemning
sentence of God's righteous law : and what a salvation is
this! Created wisdom and eloquence cannot describe
it. Angels desire to look into it. JESUS, the bright-
ness of the Father's .dory he that was ! r j^m

24 ON THE DIVINE AUTHORITY

of God .the Eternal Word, came into the world to
save sinners ; " he was made flesh, became of no
reputation" and stood in the sinner's law room and
place. He endured in his own soul and body what
was equivalent to all the pains of hell, and he paid
down to the justice of God the whole infinite sum of
the Elect's ransom. In a word, by his holy life, bloody
sufferings, and painful death, he has wrought out an
ail-sufficient salvation for the chief of sinners, the
worst of men and women.

Again, he saves sinners from the very being of sin ;
from its dominion and enslaving power, and from all
its malignant consequences. The angel told his sup-
posed father, before his birth, that " he should be called
Jesus, because he should save his people from their sins "
The prophet Daniel tells us, "that the Messiah should
be cut off, but not for himself;" "that he should finish
transgression, make an end of sin, and bring in everlast-
ing righteousness" He saves both by price and power
He paid the price of their ransom to the justice of
God, in scarlet streams of divine blood, that flowed
from his breaking heart till a holy God declared him-
self well satisfied for his righteousness' sake. He
saves them by power, for he plucks them as brands
from the burning, in the day of their conversion to
God; he snatches them out of the jaws of the roar-
ing Lion of hell. By the influences of his spirit, and
by his word and ordinances, and by the dispensations
of his providence, he purges them from sin ; he sanc-
tifies and prepares them as vessels of mercy, to be
filled and overflow with eternal and indescribable
glory, in the blissful regions of the heavenly paradise.

He saves them from the power of the Devil, from
the sting and curse of death and the grave, and from

OF THE CHRISTIAN RELIGION. 25

the last and least remains of sin. This great salva-
tion contains in it, not only a complete deliverance
from sin and hell, but an exaltation to the highest
heaven. It contains sealed pardon and peace, with
God joy in the Holy Ghost the witness of the spirit
an'd a sense of Jehovah's love shed abroad in the
heart. It contains eternal life, and the most exalted
blessedness in the immediate presence and full fru-
ition of an infinite God. It contains an "inheritance
incorruptible, undefiled, and that fadeth not away; joys
that eye hath not seen nor ear heard, neither hath it enter"
ed into the heart of man to conceive* "

How precious, then, is Jesus to them that believe.
When a pardoned sinner beholds the glory, beauty
and preciousness of Jesus, does not this sight com-
municate the very foretastes of heaven-

"While sweetly, humbly he beholds at length,
Christ as his only righteousness and strength?"

How do you suppose the dying thief, who was cruci-
fied by his side, felt when Jesus said to him : "This day
thou shalt be with me in paradise?" How do you think
that poor blood-thirsty murderer, who pierced his side
with his spear, felt when the rich tide of blood and
water which burst from his heart, washed him whiter
than the snow? For it appears evident to me, that
he was converted and saved, as this is the literal ful-
filment of Zachariah's prophecy: "They shall took
upon me whom they have pierced, and mourn"

4

SERMOiV II.

THE LORD JESUS CHRIST A MIGHTY CONQUEROR*

Who is this that comelh from Edom, with dyed garments from Boz-
rah ? this that is glorious in his apparel, travelling in the great-
ness of his strength? /, that speak in righteousness, mighty to
save. ISAIAH Ixiii. 1.

THE promise which the Eternal Father made to the
Son in the covenant of redemption, was, that " he
should have a numerous seed;" that "he should see of
the travail of his soul and be satisfied;" that " he should
have a name above every name;" that "every knee in
heaven, earth and hell should bow to him"

When we consider the infinite glory and dignity of
his person when we view the triumphant victories of
his cross, and the greatness, the glory, the fulness
and sufficiency of that salvation which he has wrought
out by his bloody sufferings and dying agonies, we
must acknowledge that the united wisdom of angels,
arch-angels, and spirits of just men made perfect,
cannot express the ten-thousandth part of his glory.
Join all the glorious names of wisdom, love and pow-
er, that mortals ever knew, or angels ever bore all
are too mean to speak his truth, or to set forth his
glory.

All nature has been racked to produce metaphors.
Figures the most bold and significant that the mate-
rial world can afford, have been brought forward to
illustrate the inexpressible glories of Immanuel ; and
when all is clone, we must say, a greater than Solomon
is here ; we must confess, with the Queen of Sheba,
that the half cannot be told.

THE LORD JESUS CHRIST, &C. 27

la our text he is represented as a mighty conquer-
or, returning from the field of battle with garments
rolled in blood, carrying in triumph the trophies of
final victory. " Who is this that cometh from Edom,
ivith dyed garments from Bozrah f this that is glorious
in his apparel, travelling in the greatness of his strength?
I that speak in righteousness, mighty to save." It was
a practice among the eastern, nations, when a com-
mander returned victorious- from final conquest, he
entered the metropolis of his own country in triumph.
Hundreds and thousands crowded from every part to
seethe amazing exhibition. The conqueror was in-
itiated with the highest possible pomp and grandeur,
his attendants bearing the rich trophies, of his victo-
ries the arms, standards, and valuable prizes he had
taken from the enemy; the nobility, princes, and com-
manders of the conquered Jed in chains, or bound to
his chariot wheels. To this custom it is evident the
prophet alludes when he introduces the almighty, all-
conquering Jesus, coming from Edom in triumph from
Bozrah, with garments dipped in blood, glorious in
his apparel, travelling in the greatness of his strength.

Edom was that part of Arabia which lay adjacent
to Judea. It was inhabited by the descendants of
Esau, who in every age and generation were inveter-
ate enemies toAhe church and .people of God. There-
fore Edom is here taken metaphorically for the prin-
cipalities and powers of hell, the spiritual dominion
of the Devil. Bozrah was the metropolis of Edom,
therefore when the Almighty takes his departure from
Bozrah, it expresses complete victory and final con-
quest.

When a general carries his arms into an enemy's
country, he commonly destroys the military force, the

28 THE LORD JESUS CHRIST

very vitals of the enemy. When he takes the metrop-
olis, every other post must fall an easy prey. There-
fore, coming in triumph from Bozrah, doubtless, signi-
fies the glorious victory of Calvary. It was there that
the all-conquering Jesus subdued the powers of Hell,
bruised the serpent's head, and gave the fatal blow
to the vitals of the Devil's power. By this decisive
victory the way was prepared for all the glorious con-
quests which he shall obtain, until all things arc put
under his feet, until every knee shall bow, and every
tongue confess his, name in heaven and earth.

He is represented as coming from Bozrah with dyed
garments. He bears the marks of a triumphant con-
queror, for he is clothed in a vesture dipped in blood,
In the following verse he says, " / have trodden the
winepress alone; and of the people there was none with
me: for I will tread them in mine anger, and trample
them in my fury; and their blood shall be sprinkled
upon my garments, and I will stain all my raiment"

The prophet also describes him as "glorious in his
apparel." Although he entered the bloody field in
disguise, in the likeness of sinful flesh, in the form of
a servant, a man of sorrows and acquainted with grief,
despised and rejected by the people; as -the psalmist
expresses it, "a worm, and no man;" yet now he ap-
pears in all the pomp and grandeur of the Godhead)
he comes off victorious; he is "glorious in his ap-
parel" dressed in all the brilliant robes of Deity,
clothed in all the essential glories, perfections and at-
tributes ofvthe Godhead. Thus he is described by St.
John, in the Revelation. And I saw "in the midst of
the seven candlesticks one like unto the son of man,
clothed with a garment down to the foot, and girt about the
paps with a golden girdle. His head and his hairs were.

A MIGHTY CONQUEROR. 29

white like woo/, as white as snow; and his eyes were as a
flame of fire, and his feet like unto fine brass*, as if they
burned in a furnace, and his voice as the sound of many
waters. And he had in his right hand seven stars; and
out of his mouth went a sharp two edged sword; and his
countenance was as the Sun shineth in his strength"

Again, he is represented as " travelling in the great-
ness of his strength" , This sets forth his omnipotence.
He is the self-existent Sovereign of the universe, pos-
sessed of almighty power. He will conquer until all
things are put under his feet. He comes "from
Edom, with dyed garments from Bozrah" like a mighty
conqueror travelling in the greatness of his strength,,
going on from conquering to conquer, achieving one
victory after another, until all his ransomed millions
are rescued from the jaws of the Devil, and put in
possession of the heavenly inheritance, "which is in-
corruptible, undefiled, and that fadeth not away"

We may inquire who asks the question, " Who is
this that cometh from Edom, with dyed garments from
Bozrah? this that is glorious in his apparel, travelling
in the greatness of his strength?" I answer, that it is
the church, or the prophet in the name of the church;
or every pardoned sinner, who, by the eye of faith, be-
holds his glory and the infinite beauty and loveliness
of his person. The happy soul who views the glory of
God in the face of Jesus, who sees his almighty suffi-
ciency and willingness to save, who contemplates all
the attributes and perfections of the divine nature,
all the infinite glory and beauty of the Godhead man-
ifested in the triumphant victories he has gained over
sin, death and hell; he is so filled with praise, grati-
tude and love, so lost in wonder and adoration, that
he is ready to cry out with the prophet, " Who is this

30 THE LORD JESUS CHRIST

that cometh from Edom with dyed garments?" Oh.
what an infinite beauty I see in him! What a glory!
Oh, how fair! how sweet! how precious! how lovely!
What a Christ! What a salvation !

Who can describe his worth, his glory or his grace,
equal to the views of the soul thus lost in wonder?
The tongue of an arch-angel falters, Gabriel sinks
beneath the weighty task. And, therefore, the pro-
phet represents the almighty conqueror resolving the
question. " The Lion of the tribe of Judah alone is
worthy to take the book and loose the seals" He an-
swers the question in a style expressive of the com-
plete sufficiency of that salvation which he procured
expressive of his almighty power to save to the ut-
termost the poor, guilty, wretched sinner. " I, THAT

SPEAK IN RIGHTEOUSNESS, MIGHTY TO SAVE." I present

to ruined, naked sinners, a glorious robe of sanctifying
righteousness; 1 speak peace to the troubled con-
science; 1 offer pardon and reconciliation to God; to
the soul of the disconsolate sinner I whisper joy which
is unspeakable and full of glory. Therefore, I am
mighty to save; for my almighty arm, my omnipotent
grace, can extricate the sinner from the lowest abyss
of misery and wo.
v In the farther prosecution of this subject we shall,

I. Take a view of the glorious conquest achieved
by the death and sufferings of the LORD JESUS CHRIST.

II. Conclude by passing a few brief observations
upon the words " MIGHTY TO SAVE."

I. Take a view of the glorious conquests achiev-
ed by the death and sufferings of the Lord Jesus
Christ. Then let us for a moment consider the
state of the world, at large, previous to that gloriou's
revolution effected by the victories of the cross.

A MIGHTY CONQUEROR. 31

\

It is scarcely necessary to inform you how the old
Serpent deceived our first parents, and robbed them
of their native innocence; how Adam and all his race
became infected with sin, as a malignant poison, and
sunk into a state of condemnation. All mankind re-
volted from their God became the willing slaves of
the Devil partook of his image, his temper, and dis-
position so entirely, that as the Divine Spirit expresses
it, "every imagination of the thoughts of his heart
was only evil continually; yea, he is prone to do evil, as
the sparks are to fly upward" He is filled with en-
mity to the laws and the government of his Creator,
and at the same time delighted with the service, the
mean drudging and vassalage of the Devil. Hence
Satan became, by his own consent, his Lord and Sov-
ereign. He erected the world into a kind of univer-
sal empire, and held the whole human race under his
tyrannical power and dominion ; possessed the same
place in their affections that God occupies in the bo-
soms of holy and happy beings ; and hence it is that
the Devil is styled "the prince of this world, the ruler
of the darkness of this world, the prince of the power
of the air, the God of this world? &c. Thus mankind
having become the subjects of the Devil, were right-
eously condemned to suffer the vengeance of eternal
fire with him, as the just reward of their rebellion
against God.

Time would fail to inform you of the scenes of
wickedness, the dissipation, the debauchery, the false-
hood, the deceit, the injustice and bloodshed, that
have filled the earth in every age and generation of
the world ; how that the whole of the habitable globe,
except the small spot of Judea, was in a state of the
most horrible ignorance of God ; how that the Devil

'32 THE LORD JESUS CHRIST

was truly their God, worshipped and obeyed as such
by them; that the Eternal Word, who was in the be-"
ginning with God, and was God, became flesh and
dwelt amongst us. He, who thought it no robbery to
be equal with God, the great, uncreated I AM, took
upon himself the likeness of a servant, made himself
of no reputation, that he might desti'oy the works of
the Devil, and subdue the empire of hell, and estab-
lish an everlasting kingdom of righteousness in the
world.

To effect this glorious revolution, two great objects
must be accomplished: first, he must dethrone the
usurper and destroy his kingdom ; secondly, he must
redeem the guilty sinner from the curse of the law and
the demands of ^offended justice: therefore, he must
be a Saviour, both by price and power. Hence says
; the apostle, " This is a faithful saying, and worthy of
all acceptation, that Christ Jesus came into the world to
save sinners, of whom I am chief."

But no sooner does he make his appearance in the
world, than all hell is alarmed. Herod, like a blood-
hound, endeavors to destroy him, while yet an infaaat
only a few days old. No sooner does he enter upon
his public ministry, than the old Serpent attacks him
with his fiery temptations, hoping to ensnare the sec-
ond Adam as he had done the first. But the Almighty
Conqueror is proof against every assault. The
tempter is obliged to retreat with shame and disgrace.

We might tell you how he stirred up the Scribes
and Pharisees, the Sadducees, and all the Jewish
Sanhedrim, to persecute him, to revile him, to slander
his character; ascribing his Godlike miracles to the
Devil, endeavoring to ensnare him in his speech, and
laying in wait to murder him. But we shall pass to

A MIGHTY CONQUEROR; 33

the bloody conflict on Mount Calvary, which crowned
him with victory. And here let us inquire what were
the sufferings of the Son of God? how dreadful his tor-
tures? how excrutiating his pains? The tongue of
an arch-angel cannot tell, nothing less than the infi-
nite mind of God can comprehend them. See him in
the garden of Gethsema^f, though the band of sol-
dj^^^n&t,seized him; the thorns ..and.jscpurges > 4Jj6
nails and spear were unfelt ; yet he had the most per-
fect knowledge of the dreadfulness of the wrath of
an infinite God due to sin. He could comprehend the
full extent of the curse of the divine law, which would
have crushed ten thousand worlds of angels to the
lowest hell. Therefore, under the dreadful apprehen-
sions of his approaching sufferings, his humanity is so
shocked that he is filled with the most woeful conster*
nation. Hear him crying out, "My soul is exceeding
sorrowful, even unto death. OA, my Father! if it be
possible Jet this cup pass from me; nevertheless, not my
will) but thine be done" Behold the Saviour's agony,
see him falling upon the ground, the blood gushing
from every pore of his body. If his sufferings were
so intolerable in anticipation, how dreadful must they
have been when all the fury of heaven, earth and hell
was poured upon him. Betrayed by one of his pro-
fessed friends, he is sold to his enemies for thirty pieces
of silver. A band of soldiers seize and lead him
away. The hands which uphold the universe are
bound with cords. See him arraigned before Pilate's
bar, and found innocent, but yet condemned. Now be-
hold the harmless Lamb of God, as the Psalmist ex-
presses it, surrounded by the bulls of Bashan, fierce
and strong: i. e. by Herod, Pilate and the Chief
Priests. Insulted by the Roman soldiery, abused by

4

34 THE LORD JESUS CHRIST?

the low, mean and contemptible rabble. See that
face so lovely spat upon, black and mangled, swelled
by strokes, and red with gore. Behold him who came
to work a spotless robe to cover naked souls, himself
stripped and scourged with knotty whips till his bones
might be counted. See the King of Kings, the Lord
of Lords, covered with a purple robe of mock royalty.
t ^WW^^^^^.v,/." 1 ...SayO'-PaBiol: */ 4Mr^*^^
See him who crowns with glory millions of pardoned
rebels, himself crowned with thorns, piercing his tem-
ples with streaming wounds. After all this, he is made
to bear his cross through the streets of Jerusalem, and
up Mount Calvary to the place of execution. Be-
hold, he is laid upon the cross his measure taken
his feet nailed by iron spikes to the upright pillar
his arms are extended upon the transverse beam, and
his hands made fast the bloody tree erected and jolt-
ed with violence into the pit prepared for its recep-
tion, which racks his body and tears his wounds with
an unutterable torture. Now behold the Lamb of
God, the bleeding, dying Jesus, suspended between
heaven and earth by his tender hands and feet, as a
mark for the justice of God, the malice of devils, and
the rage of wicked men. But these torments of the
body are small, when compared to the excrutiating
pains, the agonizing tortures of the soul. The ven-
geance of God incensed against sin, falls upon him
with infinite weight. The sins of the whole elect
world' seize upon him like so many deadly vipers.
The curse of the divine law, which hurled legions of
Angels, excelling in strength, from the heaven of hea-
vens, to the bottomless pit of Hell, was laid upon him
in its full extent. He endured in his soul and body
all the pains which his blood-bought millions would
suffered to all eternity in Hell

A MIGHTY CONQUEROR. 35

Let us suppose a burning glass so constructed as to
collect all the rays of heat emanating from the sun
into one focal point. It would in a moment consume

a mountain of flint, and make it flow a stream of
liquid fire. But this would bear no comparison to
the tremendous blaze of divine vengeance, which
shot from the burning throne of justice, and concen-
trated upon the person of Christ.

But what rendered his sufferings most intolerable of
all, was the hiding of his father's face. The sweet
smiles of Jehovah, which he had enjoyed from the ear-
liest period of eternity, are now withdrawn. The
sun ,of righteousness is eclipsed in midnight dark-
ness. Every drop of comfort from heaven and earth
is gone. Now hear the incarnate God, with groans
that shake the Universe, crying out in the most intol-
erable anguish: "Eloi, Eloi, lama sabacthani" The
rocks are rent the mountains shake all nature is.
convulsed. "The vail of the temple was rent in twain,
from the top to the bottom" The graves give up their
dead the heavens are clad in sackcloth the sun is
wrapped in darkness. Now behold the rose of Sha-
on, the lily of Paradise, dipped in streams of divine
blood.

The eternal I AM, the essence of being, the fountain
of life, sinks in the agonies of death a pale and life-
less corpse, and with a loud "!T is FINISHED," gives up
the ghost.

Jesus drinks the bitter cup*
The wine-press treads alone.

But human reason asks, Is this the mighty con-
queror, the heroic Jesus, you have been describing?
This man, thus crucified in weakness, hanging dead
upon the cross, whom Joseph of Arirnathea wraps in
linen and lays in a grave; is this the invincible hero?

THE LORD JESUS CHRIST

Why does he not act the God? Why not make Ms
lightnings flash, his thunders roll, his vengeance burst
in storms upon his bloody persecutors ?

His disciples are brought to a dreadful stand. They
see their master dead and laid in the grave. They
know not what to make of it. "We trusted" say they,
"that it had been he which should have redeemed Israel"
We may suppose the Angelic armies are struck with
astonishment, when they behold their mighty Maker
die; the creator of all worlds a mangled, bloody
corpse.

Around the bloody tree,

They pressed with strong desire.

That wondrous sight to see

The Lord of Life expire.

And could these eyes have known a tear,

Had dropt it there,

In sad surprise.

; But Jehovah's paths are in the deep, his footsteps in
the mighty waters. Christ crucified is, indeed, to the
Jews a stumbling block, and to the Greeks foolishness;
but to every one that believes, the wisdom of God and the
power of God to salvation.

- However pagans may scoff, and infidels sne'er at the
crucifixion and death of the Son of God, it was the
most memorable and the most glorious transaction that
heaven and earth, God, angels, or men ever witnessed.
The conquest of Babylon by Cyrus the overturn-
ing of the great Persian Empire by Alexander the
victories of Hannibal^ Scipio and Bonaparte, which
have crowned the little heroes of this world with im-
mortal honor, and raised their fame to the stars, are
all but like the frantic projects of Bedlamites, or the
unmeaning manoeuvres of insects, when compared
with the victory gained by the Almighty Jesus over
the powers of Darkness, upon Mount Calvary. Here

A MIGHTY CONQUEROR. 37

he destroyed the empire of hell ; he went down into
the dark territory of Death, defeated him in his own
dominions, and deprived him of his poisonous sting.
It was, indeed, a spectacle worthy the admiration of
the Universe, to see the despised Gallilean, one in the
likeness of the son of man, wresting the keys of death
and hell from the devil ; to see him entangling the ru-
lers of darkness in their own nets, and defeating
them by their own stratagems. They made one of
his disciples betray, and another deny him; they
made the Jews accuse, and the Romans crucify him ;
but after all this, the wonderful counsellor out-gene-
ralled the old Serpent. Here the Lion of the tribe of
Judah was too powerful for the roaring Lion of HelL
The unparalleled cruelty of men and devils is over-
ruled by the wisdom of God, to effect the pardon of
millions of rebellious sinners; in short, to make an
end of all sin, and bring in an everlasting righteous-
ness.

Though he was crucified in weakness, yet, says
M'Laurin, "with one hand he grasped multitudes of
poor lost sinners, just ready to plunge into hell ; t and.
with the other he grasped a heavenly inheritance, un-
speakable joys, and an eternal weight of glory, to give
them and died with the shout of. victory in his
mouth, crying, 4 lT is FINISHED.' "

But come to his resurrection, and does he not ap-
pear a mighty conqueror indeed! Behold, he breaks
the bars of death, and rises like a God, proclaiming
his victory that he has fulfilled the law, satisfied di-
vine justice, and purchased eternal blessedness for
his followers.

Uprising from the darksome tomb,
See the triumphant Jesus come,
The Lord of Glory leaves the prison,
And Angels tell that he is risen.

38 THE LORD JESUS CHRIST

Yes, they tell the weeping women at the sepulchre,.
"Fear not, ye ; for I know that ye seek Jesus, which was
crucified. He is not here ; for he is risen as he said,
Come, see where the Lord lay." He remains forty days
upon earth; organizes his new empire, established
upon the ruins of the devil's kingdom; and though his
church was then like a grain of mustard seed, yet it
has grown and increased, and will continue to expand
til if fills the whole habitable globe until the know-
ledge of God covers the earth, as the waters the face
of the great deep.

In the mean time he condescends to visit his poor
persecuted followers. He meets Mary Magdalene at
the sepulchre, and tenderly accosts her: "Woman,
why weepest thou?" '''-Touch me not; for I am not yet
ascended to my Father; but go to my brethren, and say
unto them, I ascend unto my Father, and your Father;
and to my God and your God" On the eve of the
Sabbath, when his poor mourning disciples were met
together, the doors being shut for fear of the Jews,
the blessed Jesus, their glorious risen Lord, appears
in the midst of them, surprises them with his sweet
presence, and says : "Peace be unto you." He shows
them his hands and feet. As the two disciples were
going to Emma/s, he draws nigh and travels with
them. He opens their minds to understand the Scrip-
tures, then makes himself known to them in the break-
ing of bread. Overjoyed, they return to. Jerusalem
run. to their brethren and while telling them the
blessed news, Jesus is in the midst of them again,
saying, "Peace be unto you;" and while they are terri-
fied and affrighted at his presence, with all the ten-
derness of a God, he addresses them: "Why are ye
troubled? and why do thoughts arise in your hearts?

A MIGHTY CONQUEROR. 39

Behold my hands and my feet, that it is I myself: han*
die me, and see; for a spirit huth not flesh and bones, as
ye see me have " "Jlnd he led them out as far as to Be-
thany, and he lifted up his hands and blessed them, And
it came to pass, while he blessed them, that he was parted
from them, and carried up into heaven" Like a mighty
conqueror, he ascends far above the visible heavens
to his native glory, and sits down at the right hand of
the Majesty on High.

Now all heaven wonders and adores, while angels
and archangels cry in the language of the text:
"Who is this that comet h from Ed$jf with dyed gar-
ments from Bozrah ? this that is glorious in his apparel,
travelling in the greatness of his strength?

But again, this Jesus, the friend of sinners, he that
is mighty to save, is a glorious conqueror. The dread-
ful battle on Mount Calvary, though decisive, was the
prelude to innumerable God-like victories, which he
has since achieved, over the arch fiend of hell.
The apostle John thus describes him in his victorious
military career : "And I saw heaven opened, and behold
a white horse; and he that sat upon him was called
Faithful and True; and in righteousness he doth judge
and make war"

The next glorious victory recorded f him was won
upon the day of Pentecost, when the Holy Ghost came
down like the rushing of a mighty wind, when the glo-
ry of God filled the place. On this day, under one
sermon, three thousand souls were brought, like hum-
ble penitents, to the feet of Jesus; and amongst them
Some of the most bloodthirsty monsters, who had im-
brued their hands in the blood of the Son of God.
And in a few days after, we find his conquests rapid-
ly increasing. When the apostles and their new con*

40 THE LORD JESUS CHRIST

verts were met together with one accord, and en-
gaged in importunate prayer, the Holy Spirit des-
cends from Heaven with mighty power, and shakes
the place in which they were assenibled.

I Soon after the triumphant Lord spreads his con-
quests over all Syria, Arabia, Ethiopia, and Egypt :
along the Mediterranean throughout Asia Minor,
Greece and Italy; thence to the most distant parts of
the habitable earth, until millions are rescued from
the jaws of the roaring Lion of hell. And many have
been the glorious days of the outpouring of the Spi-
rit of God, bestow/ed upon our wretched world, to the
salvation of millions. Three of these great days of
the Son of Man I have v/itnessed. One, on the Mo-
nongahela, where I first felt the all-conquering power
of the love of Jesus, which to all eternity I shall ne-
ver forget, was at a Sacrament on the morning of a
Sabbath in 1786. The second in North Carolina, in
1789. The third in Kentucky, from 1797 until 1802.
And may I ever lie the lowest, humblest creature in
the dust, when 1 reflect that the Lord made use of
me, mean and unworthy, to begin the glorious work
in both these blessed seasons. I rejoice at the pros-
pect. I expect to meet with many souls in heaven,
who were my spiritual children in both these revivals.}
But, glory to God, the all-conquering Jesus will
ride on the chariot of his gospel, gaining victory after
victory, until his empire shall spread from pole to
pole ; till it includes all Europe, Asia, Africa, and
America.! Soon the time shall come when a nation
will be born in a day; when the small stone cut out
of the mountain without hands will become an ex->

>

ceeding great mountain and fill the whole world;
when the light of the moon shall be as the light of

A MIGHTY CORQUEROJJ. 41

the sun, and the light of the sun as the light of seven
days; when the knowledge of God shall cover the
earth as the waters do the face of the great deep.

Another trait in the character and conduct of this
conqueror, is, that, after having subdued the veteran
soldiers and commanders, of the camp of hell, he con-
verts them into' the most bold and undaunted heroes of
the Cross.

See Saul, the bloody persecutor, bound for Damas-
cus, commanding a troop for the tyrant of hell, intend-
ing death and destruction to all that named the name
of Christ. Jesus arrests him in his course, strikes con-
viction so deep into his soul, that he falls prostrate to
the ground, and cries in bitter anguish: "Lore/, what
will than haw me to do?" See him pardoned, justified,
and sent as a chosen vessel to bear the name of Christ
to Kings and Gentiles; and behold him one of the
unconquerable champions in the cause of Jesus, fight-
ing under the banner of the Cross, and bringing whole
nations to bow to the royal sceptre of Immanuel.

During the three first centuries, the Devil struggled
hard, by the instrumentality of the Roman. emperors,
to .recover his kingdom. By ten successive persecu-
tions they endeavored to extirpate Christianity from
the earth. But, as the persecutors themselves ac-
knowledged, the blood of the martyrs was the seed of
the church; for the more they tortured the Christians,
the more they butchered them by death in its wosl:
aggravated forms, the more the work of God prevailed
and their number increased. But it was under the
emperor Dioclesian, that the Devil made his most vig-
orous exertion to destroy the church. The Christians,
were put to death .with such slaughter, that the em-
pire was measurably depopulated. Qn public days

6

4 THE LORD JESUS CHRIST

they were collected and btUcherest by thousands, until
the streets ran in blood. Every Christian known in
the world was put to death. Now hell triumphed.
The devil boasted final victory. A coin was struck
by the Roman Emperor, with this inscription : "Chris-
tianity abolished, and the worship of the Gods restor-
ed." But Jesus, the mighty to save, reserves his vic-
tory till the most desperate, hopeless period. When
it seems that all is lost, Dioclesian dies, and Cpnstari-
tine is proclaimed Emperor. While on his march to
Rome, the victorious Lord displays his almighty pow-
er, converts Constamine, and brings him as an hun>
ble penitent to his feet. He ascends the throne as a
Christian, demolishes the pagan temples, and destroys
their idols. - .. . ,

Now the religion of Jesus rises, like the phoenix from
its ashes, "bright as the morning, fair as the moon,
dear as the sun, and terrible as an army with banners"

Many examples might be enumerated of the tri-
umphing law of Christ; but it were useless to dwell
upon particulars. View the countless millions of the
redeemed out of every nation, kindred, tongue, and
people upon the earth; every individual of whom -is
an astonishing wonder of mercy to himself and to the
angelic hosts.

Again, let us compare the mighty heroes, the bloody
conquerors of this world, with our Lord Jesus Christ:;
those who have overturned thrones and empires, and
drenched the world in blood. When thus ..compared,
Cyrus, Alexander, Caesar, Tamerlane, Frederic of
Prussia, and Napoleon, dwindle into insignificant pig-
mies. All their plans, victories, conquests and revor-
lutions Mil as far beneath the glory of the triumphs of
the Cross and their attendant consequences, as the
cob-houses of children are inferior to the solar system.

A MIGHTY CONQUEROR, 43

Gyrus, indeed^ drained the great, river Euphrates in-
to the artificial Lake, entered the City through its dry
passage, and thus subdued the metropolis of the world,
and ruined the Chaldean empire. Thrice he carried
his victorious army into Lydia, and led the celebrated
Croesus in chains.

But Jesus drank dry the infinite ocean of God's
burning wrath, demolished the strong holds of the de-
vil, overturned the dark empire of hell, and led the
monster Death in chains.

Alexander* at the head of his Grecian lions, swam
the Granicus, charged an army six times as numerous
as his own, and eut them to pieces. With the rapidi-
ty of the leopard he pursues his victory, annihilates a
mighty host at the straits of Issus, takes Gaza, Tyre,
and Lydon, and at the decisive battle upon the plains-
of Arbela, subdues the great Persian empire.

But Jesus comes, leaping upon the mountains, skip-
ping upon the hills, flying upon the wings of everlast-
ing love ; he swims through floods of divine wrath, to
rescue sinners from destruction; "bruises the head of
the serpent" wrests the keys of hell from the hands of
the devil, and liberates millions of captive souls from
his galling servitude.

These mighty butchers of mankind spread death
and destruction wherever they go. But Jesus came
npori the most benevolent mission not to destroy, but
to save them. The object of his victories is not to
enslave poor rebels, but to redeem them from worse
than Egyptian bondage, and bring them into the glo-
rious liberty of the sons of God to make them kings
and priests unto God-^to put them in possession of a
heavenly inheritance -of an exceeding and eternal
weight of glory of joys such as "eye hath not seen?

44 THE LORD JESUS CHRIST

nor ear heard, neither hath it entered into the heart of man
to conceive"

The mighty men of this world, with all their power,
can only subdue the body; with all their troops and
artillery they can never conquer the heart: the mind
will be free. But Jesus subdues both soul and body,
he changes the disposition of the savage into the
meekness and innocence of the lamb.

Let an Austrian or a Spaniard contemplate Bona-
parte in all his imperial pomp and grandeur, or in
the height of his military power, would this subdue
his heart or conquer his enmity? No, It would only
incense his hatred and influence his resentment.

The potent monarch may chain their bodies, and
force them to submission, but their souls are still un*
conquerable. But let the most hardened veteran in the
devil's camp, whether Pagan, Mahometan, or Atheist,
once view the unspeakable glory and beauty of Jesus,
and the enmity of his heart is slain ; he grounds the
arms of his rebellion, and falls an humble penitent at
his feet. Yea, could,an army numerous as that which
Xerxes led across the Hellespont, behold the infinite
beauty of the lovely Jesus displayed as one man, they
would turn their backs upon their old master, the de-
vil, and fly to the banner of prince Immanuel. And
now let us bring forward heroes of a more amiable
character: and when compared with our Lord Jesus
Christ, they sink into insignificance.

Gustavus Adolphus, of Sweden, the hero and the*
Christian, the terror of Europe, yet the friend of
mankind; he fought and conquered, but it was for
the religion and the liberties of his people. The Duke
of Marlboro' slew his thousands and tens of thou-
sands, won battle after battls; but it was in defence;

A MIGHTY CONQUEROR..

':*.

af the Protestant cause against the persecuting house
of Bourbon. William III, of England, also fought and
conquered, but it was to free a nation from the yoke
af a popish tyrant.

We may add the immortal Washington, the patriot
and sage, who, aided by the justness of his cause,
succeeded in rescuing an infant nation from the yoke
of oppression, and in establishing its freedom and in?
dependence. But all these great men were obliged to
triumph at the expense of the blood of multitudes.
Jesus conquers by his own death though blood must
be spilt, it flaws from his own streaming wounds-
his own bleeding heart. They fought for temporal
blessings, for an earthly portion ; -he, to procure
freedom from sin and hell -to purchase eternal glory
and blessedness in Heaven.

Before we dismiss this part of the subject, let us
contemplate the last glorious victory, when he tram-
ples all his enemies under his feet when he casts the
devil and all his subjects into the bottomless pit of
hell and lifts all his ransomed followers to the highest
summit of glory; when he will comejn the clouds of
heaven, in all the pomp and grandeur of the godhead, ta
judge the world in righteousness. His appearance then
will be awfully grand and majestic. He will come sur-
rounded by all his holy angels, with power and great
glory. He will descend from heaven with a shout with
the voice of the archangel, and the trump of God.
He will ascend the great white throne in full view of
heaven, earth and hell. Saith John : "Behold he cometh
with clouds; and every eye shall see him, and. they also
which pierced him" Says Daniel : "/ beheld till the
thrones were cast down, and the Ancient of Days did siV,
garment' was white as snow., and the hair of his

46 THE LORI) JESUS CHRIST

head like the pure wool: his throne was like the fiery
flame, and his wheels of burning fire* -A fiery stream
issued and came forth from before him; 'thousand thou-
sands ministered unto him, and ten. thousand times ten
thousand stood before him"

How is he changed ! Is this the babe of Bethlehem ?
the man of sorrowstire criminal condemned at Pi-
late's bar, who expired on the cross all covered with
wounds and blood?

Now the Deist, who denied his divinity arid sneered
at his word; lukewarm professors who served him
with the forms, without the power of religion; with
Pilate, who passed the unjust sentence upon him;
aiid persecuting Jews, who shouted "Crucify him! Crvr
cify him!" tremble before him, and, with shrieks that
pierce the Heavens, they call upon the rocks and
mountains to fall upon them, and hide them from the
face of him that sitteth upon the throne. The clan-
gor of the last trump is heard throughout 'heaveft,
earth and hell.

The Lord of Glory sends his summons forth,
Calls the South nations, and awakes the North.
From East to West his sovereign orders spread,
Through distant worlds and regions of the dead.

The sleeping nations attake. Death and hell give
up their dead. The Almighty Conqueror sends his
angels to the four \vinds of heaven, to gather his elect.
Not the poorest beggar, 6r the meanest slave that ev-
er felt, the love of Jesus, shall be left, Now Adam
and all his posterity, an innumerable multitude, stand
at once upon the earth. The righteous are separated
from the wicked. The former with marks of the
highest love, are placed on the right hand; while the
ungodly and impenitent stand on the left, covered with
horror ^and dismay, awaiting their final doom. And

,1 MIGHTY COSQ,UERQR. 47

now the victorious Lord, with a voice sweeter than
the music of heaven, welcomes his ransomed follow^-
ers into the celestial Paradise: "Come, ye blessed of
yny Father, inherit the kingdom prepared for you from
the foundation of the, world" Then, with a frown
which communicates the hell of hells, with .a- voice
which shakes the universe, and makes the bottomless
abyss of damnation tremble to its centre, he passes
sentence on the wicked: ^Depart from me, ye- cursed,
into everlasting fire, prepared for the Devil and his an-
gels."

II. Conclude by, passing a. few -brief obsgryations
upon the words "MIGHTY TO SAVE." . .., '

The many names by which Christ is .called in Scrip*-
ture, are designed to set forth his excellency, and ye-
eommend him to the choice of every guilty sinner
Such as, "Jehovah"-* ^Jesus"-r"lmjnamiel"-*-*Ch rist"
"The friend of sinners"^ -"The rock ofages^-^-^The
fountain opened"<-^"The tree of life" ^^ The true light"
"The day star"-*-"The morning star"-r^"The sun of
righteousness"-*--" The hiding place" --r^" The strong
hold" "The good shepherd, who lays down his: life for
the sheep" But the name used in the text, ,"JM(ighty
to save" seems to be the aggregate of them all. In
it is contained every idea of the being, essence, and
attributes of God. It includes Christ in all his media-
torial offices, all the rich provisions of the everlasting
covenant; in a word, all that is necessary for the
salvation of sinners.

First. "Mighty to save" implies that redemption is
purchased ; that the ransom is paid, and that all
things npon God's part are ready. It also implies that
no case is too-desperate, too hopeless, for the almigh-
ty power, the unbounded goodness of Christ Jesus, our
Lord. ^

48 THE LORD JESUS CHRIST

Harlots, publicans, and thieves, yea, even the
derers of the Son of God-r-those who-spat upon him,
scourged, crowned him with thorns, and nailed him to
the cross, found pardon for their sins in his blood. Are
there any in a more hopeless situation, such need not
despair. Jesus is mighty to save. Though your
crimes were more numerous, and infinitely more pro-
voking than all the sins that have been pardoned from
the beginning of the world to the present day, yet Je-
sus bids you welcome. He tells you: "Him that com-
eth unto me I will in nowise cast out" His blood,
like an infinite ocean, is all-sufficient to cleanse yon
from all the impurities of sin. But, says the distress-
ed sinner, 1 feel myself ruined and undone, and that
there is no hope for me. Then you are the character
his mercy calls. He came to seek and save them
that were lost. "This is a faithful saying, and wor-
thy of all acceptation, that Christ Jesus came into the
world to. save sinners; of whom I am chief " But, says
the condemned rebel, I have spent my whole life in
rebellion against God, I have sinned against light. I
have stifled conscience, have murdered many convic-
tions^ and quenched the holy spirit of God. Had I
attended to the calls of mercy many years ago, it
might have been well with me ; but 1 fear that is now
too late. Hear the Lord by his prophet: "Though
your sins be as crimson, they shall be as wool; though
they be red like scarlet, they shall be white as snow"

Though your sins were ten thousand times more
aggravating, though you have .long provoked the
Lord, and have trampled his blood under your feet,
yet his pains, his groans^ and dying agonies, his
streaming wounds, all invite you to come unto him.

The sinner says, I have waited long, have been cry-
ing for mercy ; but I seem only to grow worse..- Others

A MIGHTY CONQUEROR. 49

have been released; but no deliverance comes to
me. But, friend, Christ has waited much longer
upon you; then do not despair. The lame man
lay at the pool of Bethesda thirty-eight years, and
at last was healed. If you return to sin, you must
be lost eternally. Then continue to plead for mer-
cy, and salvation and eternal life shall be given
you. Though you are on the brink of ruin, helpless
and undone, Jesus is the "resurrection and the life"

' t/

Though dead, you shall be made alive. Strive not to
make yourself better; come just as you are, though
blind as Bartemius and dead as Lazarus. Remember
Christ is the great physician. He can heal all the
maladies of the soul. His encouraging invitation is:
"Look unto me, all ye ends of the earth, and be ye saved j
for I am God, and there is none e/s."

SERMON HI.
ON THE NATURE AND CONSEQUENCES OF SIN,

For the wages of sin is death. ROM. vi. 23.

THE design of the Apostle, in the preceding chap-
ter, is to prove the doctrine of justification by the im^
puted righteousness of Christ. This being established
by the most forcible arguments, be proceeds in this
chapter to show, that this doctrine, so far from giving
toleration to sin and licentiousness, lays the surest
foundation for a life of obedience, and could only be
evinced by the fruits of holiness in heart and life ;
and, therefore, through the whole chapter, he exhorts
the people of God to the exercise of self-denial, and
mortification, and to a growing progress in the life of
sanctification: all of which exercises being the genuine
fruits of a justified state, are the only cenvincing
proofs of it, both to the world and to their own con-
sciences.

The Apostle concludes the chapter with two pow-
erful motives, taken from the different consequences
resulting from a life of sin and a life of holiness. ".For
the wages of sin is death, but the gift of God is eternal
life, through Jesus Christ, our Lord"

In the words of the text we may observe an insepa-
rable connexion between sin and death, such as exists
between the cause and the effect. Death is here
termed the wages of sin, in allusion to the custom of
soldiers or servants, who at the close of their service,
receive their reward or full pay. So death, natural

OJV THE NATURE OF SIN, &G. 1

and eternal, follows a life spent in sin, as its just des-
ert. The subject naturally divides itself into two
ideas, viz. sin and death; therefore we shall,

I. Define SIN in its nature and tendency.

II. Describe DEATH, which is the consequence of
sin. ^

l.fSiN in its nature is a negative. It is not the es-
sence of any being, nor yet essentially the act of any
being; but a mode or quality of an action or actions;
therefore, the best way to define it is, a violation of
the law of God, or a want of conformity to that law.J
It is a voluntary refusing to obey the commands of
God, or a refusing to choose, love and delight in his
law and government; or it is the performing of the
commands of God from wrong principles and motives,
and to wrong ends; therefore, it must stand in direct
opposition to the nature and will of God. [So that,

with great propriety, it is termed in Scripture, "The

_.

abominable thins: that God hates."! tl r ,

O _J W *!,

That there is an infinite evil in sin will appear if we
consider the. nature of the divine law which it violates.
The law of God is a transcript of his perfections, or it
is a mirror that reflects the image of his moi;al attri* -
butes to the .view of all intelligent beings. It is the
law of the Creator and Upholder of the Universe,
who has an unquestionable right to rule his creatures,
and to give them laws for that purpose; and he being
infinite in wisdom, power, holiness, justice, goodness,
and truth, is qualified to rule the universe. To trans-
gress this law, is to cast a reflection upon it as being
unreasonable and impracticable; that it is not adapt-
ed to the creature's happiness, therefore it must either
be foolish or tyrannical. To cast such a reflection
upon the law of God, is to insult the Lawgiver him-

52 ON THE NATURE AND

self; as if he were not sufficiently wise to make a
law adapted to the best interests of his creatures, or
if he knew what was best for them, he had not suffi-
cient goodness to grant it: which last seems evidently
contained in the first temptation to sin which man
ever embraced ; and so far as any man prefers his own
choice to the law of God, so far he practically says,
that his own will is more fit to direct him than an in-
finitely wise God ; and so far as he complies with the
temptations of Satan, so far he declares that the will
of a filthy devil is more fit to be the rule of his con-
duct, than the will of the glorious, good and all-wise
Governor of the Universe.

Again, viewing the law as a transcript of the mo-
ral perfections of God, and conformity to it enforced
with a penalty. The language of every sin is, that it
is better to forfeit all the good which God can bestow,
and risk all the evil which his wrath can inflict, than
be conned to such a being. When we consider
that the glory of God, which is thus dishonored, is in-
finite, then there must be an infinite evil in sin. For
although no act of a finite creature can have infinite
ignity, fj. demerit arising from the agent considered
separately, and the obedience of a finite creature,
though perfect, cannot receive infinite worth from the
infinitude of the being obeyed, so even a perfect crea-
ture cannot be said to love or delight in more glory
than he can in some degree apprehend; consequent-
ly, as he cannot apprehend God, his love and delight
must fall short of being adequate to his infinite glory.
But sin being a despising and rejecting of the whole
Deity, both what is apprehended of him, and -what is
not, therefore it casts the highest possible dishonor
upon infinite glory, and there must be an infinite evil
in sin.

CONSEQUENCES OP SIN. 53

But again, as there is an infinite evil in sin, so also
in its tendency it is calculated to destroy the whole
creation of God. /Yea, such is its infinite malignity,

ft*

that it naturally tends to unhinge the divine law, to
destroy the moral government of the universe, and to
introduce disorder and ruin through all the works of
God. In short, sin aims at nothing less than to extin-
guish the divine glory, to undeify the deity, to deprive
him of his being, and, finally, to annihilate the source
and essence of all happiness. \

Jehovah, who is the author and fountain of all be-
ing, is infinitely and essentially glorious, lovely and
excellent in all his perfections, which render him wor-
thy of the love, esteem and adoration of all his intel-
ligent creatures; and his happiness consists in the
contemplation of his own infinite glory.

Now, if the happiness of God consists in contem-
plating his infinite glory, and in the enjoyment of his
adorable attributes, it plainly follows, that the true
happiness of all his creatures must consist in a know-
ledge of his perfections, and in a perfect conformity
to his nature ; and the divine law, which sin despises
and rejects, is a complete and perfect copy of all his
moral perfections, which, like a mirror, reflects his
glory to the view of all his rational creatures. But
sin aims at nothing less than the destruction and an-
nihilation of this law ; and if the true happiness of in-
telligent creatures consists in a perfect conformity to
it, then sin naturally tends to destroy and annihilate
their happiness, and its infernal purpose is their ruin
and perdition.

But plain matters of fact, the most "convincing of
all proofs, illustrate this truth. What hurled arch-
angels and bright shining seraphs from the heaven of

54 ON THE NATURE AND

heavens to the bottomless burning lake of hell? It
was sin. The$ happiness consisted in perfect holi-
ness and conformity to the divine law. But sin strip-
ped them of all their primeval beauty and blessed-
ness, and changed them into filthy devils ; it changed
their shouts and loud hallelujahs into shrieks and
groans and yells, and horrid, hellish blasphemies.
What debased and sullied the beauty of this world?
It was sinj as Dr. Watts expresses it, "Sin, that
cursed name, in one hour spoiled six days' labor of a
God." What stripped Adam of his primeval recti-
tude and purity? What robbed him of his happiness,
and drew the image of the Devil upon his heart? It
was sin. One fatal act of sin ruined him, and all his
unborn race, and deluged the whole habitable globe
with mischief, misery and ruin. jWhat transformed
the beloved creature man, the darling of his Maker,
and the governor of the lower world, into a child of
wrath, a slave to his lusts, and a drudge to the devil?
It was sin, that, like a deadly plague, or malignant
and mortal contagion, has filled the earth with deceit
and wickedness, bloodshed and violence, misery and
wo, destruction and death, and has turned an earthly
Paradise into an emblem of hell.]

But let us notice the infernal malignity, or as the
Apostle Paul expresses it, ''the exceeding sinfulness of

sm."

1st. Sin. Every sin contains in it the most glaring
injustice, robbery and villany. Mankind, in a Christ-
less state, seem to 'have no idea of sin but what af-
fects civil society, or injures their fellow men ; hence
they admit that falsehood, slander, defrauding and
murder is sin. But sins against God, or a violation of
the first table of the divine law, such as profaning the

C.OKSEQ.UENCES OP SIN. , 55

Sabbath, taking the name of God in vain, living with-
out prayer, or loving the .world and the things of it
more than God; these they consider innocent and
harmless. They suppose that the Eternal God is
some foolish, simple, easy being, who will suffer his
law and government to be insulted and treated with
contempt, without even resenting it; or else they sup-
pose he is filthy, depraved, like themselves, and will
connive at their sin and take no notice of their wicked-
ness. Hence they pride themselves on their morality,
their equity and uprightness; they imagine that they
are honest men and good citizens, when in reality they
are more guilty of villany and injustice, in the sight of
God, than the most flagrant horse-thief or house rob-
ber, in the view of the respectable members of the
community. Justice, according to its strictest defini-
tion, is a rendering to every one his due. With res-
pect to our fellow men it requires us to render to su-
periors that honor and obedience which is due to their
dignity and station ; with respect to our inferiors, it
requires us to fulfil every duty we owe to them, in the
delation they stand towards us; with respect to our
equals, that we do to them, jn all things, as we would
have them do unto us. But if justice is a rendering to
every one his due, what are we bound to render to
God, the sovereign of the universe, our creator, pre-
server, and kind benefactor? The divine law lays in
its claim, and tells you, that it demands our whole
hearts, affections, life and being. "Thou shall love
the Lord thy God with all thy heart, with all thy sow/,
with all thy strength, and with all thy mind." But sin,
in the most base, unjust and villanous manner, robs
God of all this ; for,

1st. He claims as his due the whole heart, the su
preme love 9,nd the warmest affections of the soal.;

56 ON THE NATURE AND

but of this sin robs him. The sinner loves himself in-
finitely more than he does his Maker. He loves the
world and its sinful pleasures infinitely more than he
does the God of heaven; these things engross his
whole time and attention, while the thought of God
seldom, if ever, enters into his mind : and is not this
unjust in the highest degree?

2d. He created man; -he gave him his being; and
he preserves him in being; he loads him with the
bounties of his kind providence ; therefore he claims
his obedience, praise and adoration. But the sinner
wickedly and obstinately refuses to obey his com-
mands; he serves himself, the world and the .Devil,
and he rejects the law of God as the most tyrannical
yoke. Is not this robbery, to all intents and purposes?

3d. He demands one day in seven as his unquestion-
able right; he claims every moment of it as his own;
he commands his rational, creatures to sanctify it
and keep it holy, for the purpose of his worship and ser-
vice; he requires them to spend it in such a manner as
not to do their own works, speak their own words, think
their own thoughts, nor seek their own pleasure. But
the sinner obstinately refuses to render to God his
right. He spends the Sabbath doing his own works,
speaking his own words, thinking his own thoughts,
and seeking his own pleasure ; in a word, he spends it
as a day of feasting, visiting, vain amusements, and
carnal conversation.

Again, sin contains the highest species of treason
against the sovereign of the universe. The sinner
usurps the throne of God, instead of loving him with
his whole heart. Instead of making the will of God
the rule of his happiness, he is ruled by his own wilJ.
Instead of making the glory of God the object of all

CONSEQUENCES OF Sjlf. 57

his actions, he makes his own interest, profit or plea-
sure, the chief end of his conduct, It contains the
highest species of whoredom. A jealous God re-
quires the whole heart,' souj, body and spirit, tq be
kept pure for himself; but the sinner rejects his God,
banishes him from his heart, and places his affections
on the world and the cares of it, and on the gratifica-
tion of his filthy lusts and appetites; hence the Lord
complains of sinners as of a wife who has treache-
rously departed from her husband, "so ham ye deqlt
treacherously with me"
Sin also contains the most base ingratitude; hence

X

God himself declares, that the conduct of sinners is
more ungenerous than that of the irrational brute;
and he calls upon the inanimate creation to stand
amazed, and be struck with horror at their actions:
"Hear, heavens! and give car-) earth! I have nou-
rished and brought up children, and they have rebelled
against me. The ox knowetk his owner, and the ass f
his master's crib, but Israel doth not know me; my people
doth not consider ." The man who would abuse the
unmerited favors of a kind benefactor, turn his ene-
my, and treat him with contempt, would be esteemed
by society as meaner than the brute. The child who
would basely spit in the face of his father, who had
tenderly raised him from infancy; who would disobey
all his commands, and on al] occasions treat his per-
son and character with contempt, would be considered
a monster in human shape. But this bears no compari-
son to the baseness and infernal malignity of that ingra-
titude to God, which is contained in the smallest sin.
He is the fountain of every perfection, and the author
of our existence; he created us intelligent beings, ca-
pable of knowing him and of contemplating his glory j
" 8

58 ON THE NATURE

he provides for, protects and preserves ns, and loads
us with the kind blessings of his providence; he pi-
tied us in our fallen state; he gave his son, his only
and well beloved son, to spill the last drop of his
blood, that the price of our ransom might be paid.
The heart of man cannot conceive, nor the tongue of
an archangel express, the infinite obligations we are
under to love and serve him. But sin, in its nature,
spits the venom, malice and contempt of a devil in
the very face of God. It does what it can to sink the
character and dignity of the MOST HIGH into reproach
and ridicule. It tramples upon his government; and
>had it strength equal to its malignity, it would de-
throne the ALMIGHTY and deprive him of existence.

Sin contains the highest degree of unbelief. This
reflects the highest dishonor upon God. It gives the
lie to all his promises and threatenings. God declares
that "sin is an infinite evil;" "the abominable thing he
hates;" "that he is of purer eyes than to behold it;" and
that "he cannot look upon iniquity" But the sinner,
by his conduct, says, God is a liar; sin is a pleasant T
harmless thing; there is no harm in profaning the
Sabbath in a civil frolic, nor in a genteel ball ; none in
a horse race, a civil game at cards, dice, or billiards;
none in blaspheming the name of God, especially if I
am in a passion, nor in taking a hearty drink of grog
in a tavern, and in being lively in wicked company.

God declares that the sinner out of Christ is his ene-
my by wicked works; that "the heart of man is deceit-
ful above all things, and desperately wicked;" that "ev-
ery imagination of the, thoughts of 'his heart is COT/, only
evil continually;" tha-t "out of the , heart proceed evil
thoughts, adulteries, fornications, murders, thefts, cove-
fousness, wickedness, deceit, lasciviousness, an evil eye,

CONSEQUENCES OF SIN.

blasphemy, pride, foolishness" But the sinner says,
God lies ; I have a good heart, much better than many
who pray and pretend to a great deal of religion ; I
bear malice against none; I am always willing to re-
lieve the distressed ; it is true, I swear an'oath occa-
sionally, particularly when I am insulted ; I some-
times take a drink of grog, but I never get more than
gentlemanly drunk ; I attend balls, and sometimes
take a hand at cards-, I love the best end of a bar-
gain, and so does every man; if I cheat my neighbor
in the swap of a horse, he had the half of the bargain,
to make, and he would have cheated me had he been
as smart as I and there is no harm in these practices,
the best characters in our country do such things.

God declares that we must be converted, or be for-
ever damned; that we must be born again, or never
enter the kingdom of heaven But the sinner by his
conduct says, God is a liar; I expect to be happy after
death, but I do not wish to be saved in that wo.y ; I be-
lieve the bible too- at least,! suppose that some of it is
true; but 1 cannot bear the idea of conversion and sen-
sible experience; I cannot put up with the notion of
feeling the love of God shed abroad in the heart, or of
being happy in Christ this looks so much like enthusi-
asm and weakness of mind; 1 despise the method of
obtaining religion which God points out in the bible; I
expect to be saved in a better way, I am for.a ration-
al religion, altogether upon philosophical principles,
with very little praying and no feeling, one that will
take along with it the sinful pleasures of the world, at
least upon a polite scale, and that will not expose me
to contempt, reproach and persecution, but which wifl
be popul.ar among the polite and respectable members
of society.

60 ON THE NATURE AND

God declares that "the wages of sin is death" and
that all who live in sin and die out of Christ, shall
have their portion in the lake "that burneth with fin
and brimstone." But the sinner joins with that old
serpent, the Devil, and says, God is a liar. Says one>
I don't believe there is a hell ; God would be a tyrant
indeed, were he to punish me to all eternity for the
few !oibles, blunders and innocent amusements of my
life. Says another, I do not know certainly that there
is a hell this is a matter on which I have not much
reflected ; but I have done nothing worthy of eternal
punishment: I have never committed murder. Says
another, 1 acknowledge that I am not a Christian, yet
I do not believe that I will go to hell ; I have commit-
ted solnie bad actions, but I have also performed many
good ones. Says another, God is very merciful, there-
fore he will not send me to hell. Now all these per-
sons give the God of truth the lie to his face.

But sin, death and hell are as inseparably connect-
ed- as the cause and effect; and this brings us,

2d. To describe death, which is the consequence of
sin.

God, as the sovereign of the universe, possesses the
right of governing his creatures; for he is infinitely
fit to ride and direct them agreeably to his will and
pleasure; and he has given them a law for that pur-
pose, designed by his wisdom and goodness, to pro-
mote the happiness of his creatures, to manifest the
glory of his attributes, and preserve the order and har-
mony of the universe. Then it must naturally follow,
that the law must have a penalty annexed to it, in
order to prevent disobedience, disorder and confu-
sion among those who are governed; and this penalty
must be such as will be in proportion to the nature of

CONSEQUENCES OF SIN, 6 1

the offence, and to the greatness and glory of the per-
son offended.

We have already proven that sin is an infinite evil ;
then it follows that it merits nothing less than infinite
punishment, which can only be inflicted upon a finite
creature by pain of an eternal duration. In the text,
the penalty of sin is summed up in the word death:
"The wages of sin is death" This was the penalty
annexed to the law, when it was given to our first pa-
rents, in their state of innocence: "In the day thou
eatest thereof thou shaft surely die" Now this death
comprehends,

1. Natural death which is a penal evil, and eon*
sists in the separation of the soul from the body.

2. Spiritual death, which is the separation of the,
soul from God.

3. Eternal death, or as it is emphatically termed,,
the second death ; which is the everlasting separation
of both soul and body from God, and from the glory
of his presence. Death, in this complex sense, is the
death expressed in the text, and which is inseparably"
connected with sin; and this death includes an ever-
lasting exclusion from all possible good, and the in-
fliction of all possible evil.

1st. It contains the loss of God, the source of all
happiness, the loss of heaven, of the society of angels,
and the spirits of just men made perfect; of all means
of salvation, and of all hope.

2d. It implies that the malignant enmity of the sin-
ner's heart against God, with every infernal temper of
the soul, shall be ripened into horrid, hellish perfec-
tion, so that their natures will be as perfectly unlike
to God and contrary to him, as it is possible for the
hellish wickedness of a devil to be, to the pure imma-
culate holiness of God.

62" ON THE NATURE AND

3d. It includes the horrible society of devils and
damned ghosts, where all the moral filth and pollu-
tion of the world are collected tbgether, and where
guilty sinners, who die out of Christ, through all eter-
nity shall enjoy no better society than that of filthy
and despairing fiends.

4th. This death includes in it all the pains of hell,
Do you ask what is hell? Without attempting to
gratify a vain curiosity, I will refer you to what God
has said concerning it in his holy word, and there it is
termed, '''The second death" '-'The blackness of dark-
ness" "The place of torment" "Hell fire" 'Where
the worm dieth not, and the fire is not quenched" "The
bottomless pit" "A lake of fire" "The vengeance oj
eternal fire" "/# lake of fire burning with brimstone"-
"Tophet ordained of old, the pile whereof is much icood,
and the breath of the Lore?, like a stream of brimstone^
doth kindle it"

The word of God expressly declares, that "sinners
are cast into this lake of fire; that they endure. the ven-
geance of eternal fire, where they have not a drop of wa-
ter to cool their parched tongues; that they see the people
of God afar off, enjoying the happiness of heaven, while
they are separated from them by an impassible gulf; that
they drfink the wine of the wrath of God, poured into the
cup of his indignation, without mixture; that the smoke
of their torment ascendeth forever and ever, and they
have no rest, day nor night " All these are only figu-
rative terms; therefore they afford but a faint view of
the torments of hell, for the strongest figure bears no
proportion to the thing represented by it. The types
and sacrifices unjder the Jewish dispensation, were ex-
pressive figures of Christ and his salvation. A city,
with walls of precious stone, gates of pearl,

CONSEQUENCES OF SIN. '

streets of gold, is a figure of the glory of the heavenly
state ; so a "bottomless piV," or a "lake of fire, burning
with brimstone" is but a figure of hell. Therefore we
.conclude, that as far as the salvation purchased by the
blood of Christ excels the dark types and shadows of
the Mosaic dispensation ; as far as the infinite glories
of heaven excel a material city, with walls of pre-
cious stones and streets of gold, so far do the pains of
hell exceed the torments of a deathless human soul
and body, confined in a lake of fire burning with brim-
stone. As "eye hath not seen, nor ear heard, neither have
entered into the heart of man the things that God hath
prepared for them that love him;" so it is equally im-
possible in the present state, to form just conceptions
of the torments of hell, which are prepared by a holy
God for impenitent sinners. We shall suppose that all
the pains and torments that ever were endured, by all
the human bodies which ever existed upon the earth f
were inflicted on one person ; add to this ten thousand
times the horror endured by Spira, yet all this would
not bear the same comparison to the torments of the
damned in hell, that the scratch of a pin will do to a
sword run through a man's vitals.

Again. View, if you please, the structure of the
universe ; examine the globe we inhabit, with her con-
tinents, islands, rock and mountains; her oceans, seas,
lakes and rivers, and the innumerable variety of her
inhabitants and vegetable productions; view the fixed
stars, and planetary systems,their magnitude, the order
and harmony of their motions; and then say how
boundless that wisdom, how omnipotent that power,
which gave being to all these mighty systems. Then,
1 would ask, what must that hell be, which is brought
existence by the same infinitely wise and power-

'64 J ON THE NATURE AND

''>.

ful creator? How dreadful, beyond the comprehen-
sion' of even angelic minds, must the torments of hell
be, when the omnipotent and omniscient Jehovah
makes his power known upon the vessels of wrath fit-
ted for destruction.

But what is still more dreadful, that which consti-
tutes the essence of hell, the very emphasis of damna-
tion, is, its eternal duration. They go away into ever-
lasting punishment, where the worm clieth not, where
the fire is not quenched, and the smoke of their tor-
ment ascendeth forever and ever, and where they have
no rest, day nor night. When they have spent ten
thousand times ten thousand ages sinking in bottom-,
less hell, their torments will be but begun.

Suppose that a small bird, at the end of every cen-
tury, were to take from our globe a particle of dust,
until the whole were carried off, and then that the
damned were to be released from the torments of hell ;
this would afford some relief: but the pains of hell
shall never end. To use the striking words of the pi-
ous Erskine, the language of the damned sinner will

be:

"Infinite years in torment must I spend.
And never, never, never at an end!
Q, must I lie in torturing despair,
- As many years as atoms in the air!"

But there is an ingredient in this death, which is the
consequence of sin, that renders it, if possible, still
more dreadful than all that has been mentioned. It
is this, their torment will be a growing torment;
their misery will be an increasing misery. As vessels
of wrath, they will fee forever growing more capacious,
and forever full of the pure and unmixed wrath of a
sin-avenging God. Though in the infernal regions they
will still be rational creatures, as such they will con*

CONSEQ.UE.NCJSS OP SIN. 6,5

timie under the law of God, and as justly liable to
punishment for violating that law in hell, as for a
breach of it while upon the earth; and as their enmi-
ty against God will be ripened to the most horrid per-
fection in hell, they will be eternally sinning, gnaw-
ing their tongues with infernal pain, and uttering the
most dreadful blasphemies against God; therefore
their bonds will be forever strengthening, and their
misery forever increasing.

IV.

PARABLE OF THE DRY BONES.

He said unto me, Son of man, can ilie.sc, bones live? And I an'
swered, Lord God, thou Icnowest. Ezekiel xxrvii. 3.

^-*

IN this chapter we have a very tragical description
of human misery, in its most hopeless and helpless
condition, illustrated by one of the most strikingly sig-
nificant figures, vrz. the state of the dry bones lying in
heaps, or scattered abroad upon the open field, drying
and wasting away by the influence of the sun, rains
and wind.

Here we have also a most sublime exhibition of the
almighty power and grace of God, in quickening the
dry bones and changing them into an exceeding great
army of living men.

The scene is in the Valley of Dry Bones, where the
prophet had -been carried in vision by the Spirit of God,.

The bloody fields where Alexander, Caesar, Tamer-
lane, and other heroes fought; where thousands', or
perhaps hundreds of thousands, lay dead, may remind
us of this Valley of Dry Bones. Suppose the dead
bodies of these slaughtered multitudes to have re-
mained unburied, their flesh devoured by the fowls of
the air and by the wild beasts of the forest, lying for
many years upon the surface of the earth, mouldering
and wasting away; how affecting would this sight be
to the feelings of humanity, and how impossible, upo
the principles of reason, for tkem ever again to appear
an army of living men.

PARABLE, &CV 6^

This affecting parabolical description, literally ap-
plies to the state of the Jews, probably in their deplo-
rable condition since their dispersion, which took
place fit the destruction of Jerusalem, when they were
driven from their own country by the Roman array
commanded by Titus Vespasian ; since that period
they have been scattered to the four winds, and dis-
persed among ail nations of the earth.

With great propriety, the subject may be accommo-
dated to the condition of unconverted sinners, compris-
ing many millions of the human race who are spiritu-
ally dead, and on the brink of hell. In this view the
Valley of Dry Bones represents the world at large,
which every where abounds with spiritually dead
souls; hence it is almost impossible to find a family,
in this land of gospel light, where there is not a spiri-
tually dead soul. Alas! we often find whole families,
and neighborhoods in an unconverted state.

When we consider the nature of sin and the influ-
en,ce and extent of spiritual death, natural death, or
even the state of the dry bones, in the Valley of Vi-
sion, affords but a faint emblem of the miserable and
helpless condition of spiritually dead sinners. Conse-
quently, the preaching of the word, and the highest
exertions of mortals, can no more awaken a sinner
from a state of spiritual death, than a human voice
by its own energy can call a dead corpse from the
grave, or quicken the dry bones in the Valley of Vision }
and change them into an exceeding great army of liv-
ing men. Nothing less than the breath of the Lord
can quicken the dry bones ; and nothing short of that
Almighty voice, which spake worlds into being, can
convert the sinner, changing the temper and disposi-
tion of hell into the spirit of Christ.

t>8 PARABLE OP

* - '

In the prosecution of the subject we shall pass some
reflections on each particular in the parable.

Saith the prophet: "The hand of the Lord was upon
me, and carried me out in' the spirit of the Lord, and
set me down in the midst of the valley which was full of
bones, and caused me to pass by them round about, and,
behold! then were wry many in the open valley, and, lot
they were very dry"

As has been observed, the dry bones constitute a
very significant figure of spiritually dead souls. The
valley was full of dry bones "there were very many;"
so the world is full of spiritually dead souls. The
prophet Micah compares the righteous to "the grape
gleanings of the vintage;" that is, to the few scatter-
ing grapes left behind after the frugal and industrious
husbandman has carefully gathered in hisrop. The
Lord Jesus Christ declares, that "strait is the gate, and
narrow is the way which leadeth unto life, and few there
be that find it" And this melancholy truth is clearly
proved by plain matters of fact. Were the inhabi-
tants of the earth divided into thirty parts, we would
have nineteen parts Pagan, six Jewish and Mahome-
tan, and five professing Christianity, including pa-
pists, protestants, and the members of the Greek
church; the professed Christians being in proportion
to the rest of the world as five to twenty-five. View
even the small county of Henderson, and how few,
comparatively, can tell what God has done for their
souls;, how very few can feel the witness of the word
and spirit of God, that they have a right to a seat at
the communion table. The bones were very dry
what a clear evidence of the certainty of natural
death; and these dry bones are but a faint represen-
tation of that spiritual death, of which unconverted
sQuls are the subjects,

THE DRY BONES. 69

1st. The privation of action in a natural sense, is a
negative evidence of death, and this evidence the un-
converted sinner hath in a spiritual sense: for he is
destitute of all motion towards God; he has no dis-
position to obey his holy commands; he has no desire-
to pray in secret, nor in his family; he hates the Bible
above all other books, and to read and study it, he es-
teems a most intolerable task ; he has no disposition
to commune with his own heart, nor to think and con-
verse about the eternal state, and the great business
soul's salvation.

2d. The want of breath is a plain evidence of the
vation of life. The Christless sinner has this
dence of spiritual death: for he has no breathings af-
ter a transformation into the image of God ; he has no
longings of soul after communion with him, and no
sweet believing views of his glory as it shines in the
face of Jesus; he is ignorant of God, and he can form
no just conceptions of the nature of spiritual life..

3d. The want of animal' heat is an evidence of the
privation of animal life ; and the sinner has no warmth
of affection after God, and things spiritual; he tastes
no sweetness in perusing the scriptures, and in con-
versing with God by prayer ; he is a total stranger to
communion wi Ji him, and he has no zeal for his glory
and the advancement of his kingdom on the earth.

4th. The want of sensation is also an evidence of
natural death ; and the unconverted sinner has this ev-
idence of spiritual death. You may beat a glead
man ; you may cut his flesh from his bones, but he will
not feel it; it will afflict him no more than it would a
rock. Just so it is with the unconverted sinner; he is
destitute of spiritual sensation, and his heart is as
hard as the nether millstone. Talk to him of the pro-

70> PARABLE OF

priety and necessity of embracing religion, and of
leading a life of holiness, and he hears you with as
much indifference as if you were conversing of the af-
fairs of some foreign country, in which he is not at
all concerned. He may assent to the truth of what
you say, but he treats it as a matter of no moment,
and in which he is not interested. Preach to sinners
the most solemn soul-searching sermons; describe to
them the state of their souls; point out the eternal
misery that awaits them without repentance 5 and they
will adopt, the language of the men cf Sodom to

ying: "// is the voice of one mocking" When th
minister of Jesus, with bleeding heart, lays before
them their danger, and with vehemence and importu-
nity urges trTem to flee the wrath to come, 0, say
they, this is too much! He is offended- he is trying
to frighten us. Does he think we are fools?

In a word, could you uncover the bottomless pit of
hell; 'could you show them the fiery billows of God's
wrath, rolling in impetuous floods and falling in eter-
nal storms; display to them the shrieks, groans and
yells of devils, and damned ghosts sinking beneath the
fury of God; and, alas! they sleep on. All these
dreadful realities affect them no more than the whist-
ling of the wind, or the rattling of a drum. As Ruth-
erford says, "Were Dives to come up from the internal
gulf, flaming and blazing with the fire of hell; were
he to show to sinners tlie marks and scars he had re-
ceived from the lashes of the devil's scorpions; yea,
were he to bring up the red coals of God's wrath, as
large as mountains, yet all this would not move or
awaken one soul, unless the mighty power of God
were exerted." Indeed, could a rueful ghost come
reeking out of hell, with the fire visible upon him, the-

'THE DRY BONES. 71

stench of brimstone about him, and exhibit the flames
in his bosom, and then with all the anguish which be-
comes his state, and with all the earnestness to which
a sense of the pains of hell can raise him, let him tell
all his wretched experience, and, if possible, speak
all he felt; let him bewail himself in their presence,
tearing his hair and gnashing his teeth; let him weep
and wail and beseech them in tears and passion ; and
when he has ended his amazing mission, as he des-
cends into the divided earth, let them view the flames
of tKe pit flashing through the dreadful chasm; yet all
this would not cause one sinner to repent.

Hitherto we have stated only the negative evidences
f a state of death, viz. want of motion, breath, heat
and sensation. In the Valley of Vision, the bones were
scattered over the plain, stript of flesh, ahd wasting
away; the marrow dried up, and all moisture gone;
the bones of different persons mixed together; the
skulls frequently handled by curious observers; the
legs and arms lifted up by eagles, or dragged off and
devoured by beasts of prey. All these .are clear evi*
deuces of a state of death.

So Chrisjtless sinners haverxot only the evidences of
the privation of spiritual life, but they have, also, the
most dreadful symptoms of spiritual death, in its ful-
lest extent. This death contains not only the want of
original righteousness, and of holy principles and dis-
positions, but it also includes positive wickedness:,
and e/imity against God and his ways; hence they
are said to be "enemies to God by wicked works" The
psalmist, speaking of the total depravity of the human
race, says: "They are all gone aside\ they are altogether
become filthy i there is none that doeth good; wo, nob

72 PARABLE OF

The soul v in Scripture, i's called the heart, because
the soul is to the whole man what the heart is to the
body : the heart is the spring of all the motions of ani-
mal life, and the soul is the source of all spiritual
action. From it proceed all depravity and wicked-
ness, hence it is termed an "uncircumcised heart"
"a stony heart" "a heart set to evil' 1 '' "afroward heart"
-- "a perverse heart" "a whorish, idolatrous heart" "a
heart departing from God" "a rebellious heart" r-" a
heart full of iniquity" The Lord Jesus Christ says :
"Out of the heart of man proceed evil thoughts, adulte-
ries, fornications, murders.! thefts, covetousness, wicked-
~*ness, deceit, lasciviousness, an evil eye, blasphemy, pride,
foolishness*" This is the description given, by the
God of heaven, of the heart of every unregenerate
sinner ; therefore all their thoughts, words and actions,
must be sin. "For a polluted fountain cannot send forth
py,re water; Jigs cannot grow upon thorns, nor grapes up*
on thistles" Hence, in Proverbs it is said, "'-the plough-
ing of the wicked is sin;" that is, as every action they
perform proceeds from a deceitful and wicked heart,
which is enmity against God, must be an act of rebel-
lion against him, and if this be the case, it follows,
that the spiritually dead sinner can no more change his
heart, than the dry bones in the valley can reanimate
themselves and rise from the dead. Jeremiah con-

y

firms this important doctrine. "Can the Ethiopian
change his skin, or the leopard his spots; then may ye
also do good, that are accustomed to do evil" Hence the
propriety of our God's declaration, "JVo man can come
to me except the Father, who sent me, draw him;" and
that of the apostle Paul, "What is the exceeding great-
ness of his power to us' ward who believe according to the
working of his mighty power, which he wrought in Christ

THE PRY BONE&

token he raised him from the dead" Therefore, \
conclude that the work of regeneration is a new cre-
ation or resurrection from the dead; for the breath of
the Lord alone can reanimate souls in a state of spiri-
tual deatjj.

But here a question arises, viz. If this be the condi-
tion of the unconverted sinner, what must he do? Is
it his duty to sit still and wait God's time? 1 answer,
No. To do this is just to go on in sin, and persist in
hostile rebellion against God. It is the will of God
that the sinner should try to forsake his sins, and as a
guilty, condemned criminal, fall at the footstool of
sovereign mercy, crying for pardon.

Here we have another dreadful evidence of the se-
cond death; for the sinner will rather risk aternaji
death and damnation, than use the smallest exertion^
to flee the wrath to come. He will confess that he is
a sinner, and destitute of an interest in Christ; but he
will rather risk the torments of hell than attend to
the work of his soul's salvation.

The prophet having passed round the bones in the
valley and carefully examined them, the Lord asks
him the question ; "Son of man, can these bones live?"
According to the laws of nature, the prophet views
their reanimatiou as impossible; his only hope was
founded on the omnipotence of God j therefore he an-
swers: "0 Lord God, thou knowest;" as if he shou!4
say, all created power is insufficient, but thou canst
do it. The Lord said to the prophet: "Prophesy un-
to these dry bones, and say unto them, ye dry bones^
hear the word of the Lord, Thus saith the Lord God

A/ . ' "'

unto these bones, Behold, I will cause breath to enter you,
and ye shall live; and I will lay sinews upon you, and

10

74 PARABLE OF

will bring up flesh upon you, and co'ver you with skin,
and put breath in you, and ye shall live; and ye shall
know that I am the Lord"

God works by means, therefore the prophet must
prophesy to the dry bones, before he will exert his al-
mighty power. In just such circumstances the minis-*
tersof the gospel must preach to spiritually dead sin-
ners, and beseech them to be reconciled to God; and
without the exertion of God's almighty power, we
might as well stand in a common grave yard, and call
upon the dead corpses, rotting in the earth, to come
forth and act like living men*

Saith the prophet : "/ prophesied as I was command-
ed," And, ''poor Christless sinners! in the same so-
lemn manner I address you to-day. YE DRY BONES,
hear the word of the Lord ! Ye spiritually dead souls,
hear the word of God ! The arms of an infinite God
are stretched out; his mercy cries after you; his bow-
els yearn with compassion over you; the tender heart
of Jesus pities you ; and every drop of blood that flow-
ed from his veins, invite you. "The spirit and the bride
my, Come. And let him that heareth,. say, Come. Let
him that is athirst come; and whosoever will, let him come"
The prophet proceeds to give us. a very pleasing re-
lation. '"Jls / prophesied there was a noise, and, behold,
a shaking, and the bones came together, bone to his bone;
and when 1 beheld, lo! the sinews and theflesh came up up-
on them, and the skin covered them above: but there was
no breath in them"

When the mighty power of God came upon the dry
bones, there was a noise and a shaking; and when the
spirit of God accompanies the preaching of the word,
there is a mighty shaking among unconverted sinners.
We are told that when Christ came into the house,

THE DRY BONES. 75

"he could not be hid;" and when he comes into an un-
tfonverted family, congregation or neighborhood, he
cannot be hid; a strange and uncommon work takes
place, which excites the wonder and astonishment of
all who witness it: poor, careless and prayerless sin-
ners, become serious and deeply impressed with a
sense of eternity .and eternal things. Now they are
to be seen weeping over their wretched condition, cry-
ing for mercy, and inquiring of ministers and experi-
enced Christians, what they must do to be saved.
Now they forsake their former companions in sin,
their beloved lusts and wicked practices. When
they are under the sound of the gospel, they heap as
for the life of their souls, and wrestle for eternal
life. They warn their unconverted companions and
relations of their fearful condition, while in a Christ-
less state ; and they plead with them to flee the wrath
to come. Their conduct excites the astonishment of
unthinking men, many of whom style them fools of hy*
pocrites, and every stratagem is used to entice them
into their former sinful ways.

When sinners are savingly converted, and taste the
sweetness of the love ofChrist,0 how they love, wonder
and adore ! They feel as though they were in a new
world. They tell their Christian friends what a precious
Christ, and sweet salvation they have found. With
tears in their eyes they tell their unconverted friends,
in the language of heaven, what a beauty and ful-
ness they see in the fair and lovely face of Jesus, and
how willing he is to save all that come unto God by
him. Such language often alarms the wicked, and
strikes more pungent conviction into their hearts, than
all the preaching they have ever heard.

But here it should be observed, there is a work pre-
paratory to regeneration, which must necessarily pre-
^ \ >

76 PARABLE 0*

cede it, yet is no part of its essence. As in Elijah^
vision, "a great and strong wind rent the mountains and
brake in pieces the rocks before the Lord; but the Lord
was not in the wind: and after the wind an earthquake;
but the Lord was not in the earthquake: and after the
earthquake a Jire; but the Lord was not in the fire: and
after the fire a still small voice;" and the Lord was
there. So in the parable, we are told, ''there was a
noise, and, behold, a shaking, and the bones came togeth-
er, bone to his bone; and the sinews and the flesh came up
upon them, and the skin covered them above: but there was
no breath in them;" therefore they were still in a state
of death. And, in a spiritual sense, when the mighty
power of God begins to move upon the dry bones, the
sinner is awakened, and alarmed at his situation; he
forsakes his sins and wicked companions; he asso-
ciates with the people of God ; prays in secret and in
his family j regularly attends the preaching of the
gospel; and a visible change takes place in all his
conduct. Still, however, he is in a state of spiritual
death. The spirit of God discovers to him the hidden
wickedness of his heart, and his total inability to
think a good thought, or command a holy desire. Now
the sinner weeps and mourns over his miserable con-
dition; with vigor he opposes the horrid current of sin
and inbred corruption. When he prays, he tries to do
it with his whole heart; when he hears the gospel
preached, he labors to be affected with the importance
of divine truth; but still he is destitute of spiritual
breath. The spirit of God discovers to him that his
whole nature is sin, arid that his best performances
and desires are but dross and dung ; and now he strug-
gles for eternal life, as a drowning man for relief,
cries for mercy as a condemned criminal for a

THE DRY BONES. 77

pardon: but still he is in a state of death. But the
Holy Spirit sinks the dart of conviction deeper into his
heart, and convinces him of his unbelief and utter
helplessness; and now he feels himself as unable to
believe, or come to Christ, as a dead body rotting in
the grave is incapable of quickening itself. At times
all hopes of mercy seem to be gone; again he has a
peradventure the Lord may be gracious. At one time
a small ray of hope breaks into his mind, and again
dismal clouds of midnight darkness surround him on
every side. The arrows of the Almighty stick fast in
his heart, and their poison drinks up his spirits. The
pains of hell take hold of him with a fearful looking
for of judgment. In a word, the distress of his soul is
such, that none but those who have felt it can describe.
See him falling at the feet of sovereign mercy, dead
to all hope in himself, and stripped of all self depen-
dence; making his last resolve, that, if he should be
damned, it will be trying to look to Jesus.

Now, like the dry bones when "the sinews and the
flesh came up upon them, and the skin covered them" all
that is necessary, is, the breath of spiritual life: and
in this condition neither men nor angels can help him.
All that ministers or Christians can do for him, is, to
address him in the language of Moses to the Israelites,
when at the Red Sea, they were pursued by Pharaoh's
mighty army : "Stand still, and see the salvation of God"

"Then said he unto me, Prophecy unto the wind and
say, Thus saith the Lord God, Come from the four winds,
breath, and breathe upon these slain, that they may live"
This prophesying to the four winds, seems expressive
of the travailing pangs of Zion, when every praying
soul is wrestling with God, by faith laying hold of his

*78 PARABLE OF

word and promise, vehemently groaning and agonizing'
hi the spirit.

The prophet proceeds: "$o / prophesied as I was
commanded, and the breath came unto them, and they lived
-and stood up upon their feet, an exceeding great army"
When Jesus Christ, by whom the worlds were made,
and at whose, voice the raging billows of the sea were
stilled, speaks the word of life to the spiritually dead
sinner: when he unveils to him his beauty, fulness
and all-sufficiency; then the dawn of eternal life
springs up in his soul, and his dreadful load of sin
and guilt is washed away, and lost in the Red Sea ot
redeeming blood; then his heart is filled with the
peace of God, and he experiences "joy unspeakable
and fall of glory" But what language can exi^ress,
or what figures illustrate the wonders of this astonish-
ing change ? Suppose that the earth were surrounded
with the most impenetrable darkness, and in a mo-
ment the sun, in meridian brightness, darts his rays
from pole to pole, and deluges the world with light;
this would be but a faint shadow of that light which
darts into th soul of the pardoned sinner. Now, the
language of his heart, and also often of his lips, is,
Wonder! wonder! wonder! Glory! glory! glory ! Hal-
lelujah! what a beauty, what an excellency I see
in Jesus. The tongue of an Archangel cannot des-
cribe his loveliness. what an infinite fulness I see
in Jesus, for every guilty sinner who will come to
God by him. Had I ten thousand souls, I would give
them all to Jesus. Had I ten thousand lives, they
would all be devoted to him. 1 feel as if I were in
a new world. All nature shines forth the glory of
Ood. His precious word, how sweet it is; yea, it is
sweeter than honey and the honey-comb. 0' that I
couid love him more, that I was more like him* O

THE DRY &ONES, 79

that 1 could fly to heaven and dwell forever with him

there.

Sweet was the hour, the minutes sweet
When my beloved me did meet,

His love to evidence:
My heart, that wounded was before,
Kindly he bound, therein he did pour

Love's healing quintessence.

Sweet was the feast my heart enjoyed,
I ate I drank nor was I cloyed,

For more I thirsted still.
Here let me stay, I longing prayed,
Sure this is Achor's Vale, I said,

Or Holy Tabor Hill.

The Red Sea then he did divide,

And quelled the mighty tyrant's pride,

And broke his chariot strong.
Thinking he would assail no more,
I thought I now was safe on shore,

I sung the Hebrews' song. '

I sung assured of Jesus's love,
Refreshed with manna from above*

For flesh no more I cried;
"Warmed by the sun's enlivening beams,
I laid me down by Shiloh's streams.

Content and satisfied.

SERMON V.
THE-SURE FOUNDATION.

Upon -one stone shall be seven eyes. ZACHARIAH iii. 9.

THE book of Zachariah was written shortly after
the return of the Jews from the Babylonish captivity;
perhaps about the time when Zerubbabel and Joshua
were authorized to begin the building of the temple.
At this period the church of God was emerging from
a state of desolation and distress. Although God
had hid his face from his people for a moment, yet,
in great mercy he was now returning for their deliver-
ance. In this chapter the distressed state of the
church or Jewish nation, and their grapious deliver-
ance, are represented under the type of Joshua, the
high priest. A.s the administration of the rites and
ceremonies of that church- were committed to him.
therefore he is taken for its typical representative. In
the first and second verses it is said : "tflnd he showed
me, Joshua, the high priest, standing before the angel of
the Lord, and Satan standing at his right hand to resist
him. dnd the Lord said unto Satan, the Lord rebuke
thee, Satan, even the Lord that hath chosen Jerusalem,
rebuke thee. Is not this a brand plucked out of the fire ?"
This, no doubt, points out the believing Jews under-
taking to build the second temple, and earnestly seek-
ing the blessing of God, while Satan appears as their
adversary and accuser, uses malicious endeavors to
discourage them from their work, and opposes them
by Sanballat, aad other instruments of the, same kind.

THfi SURE FOUtfDATIONi , 81

In the third, fourth, and fifth verges it is said: "JVW
Joshua was clothed in filthy garments, and stood before
tlie angel, and he answered and .spake unto those that
stood before him, saying, Take away the filthy garments
from him. And unto him he said, Behold I have caused
thine iniquity to pass from thee, and I will clothe the.e
with a change of raiment. And 1 said, Let them set a
fair mitre on his head; so they set a fair mitre upon his
head, and clothed him with garments"

The filthy garments are .emblematical of the sinful
ness of Joshua and his people, and the miseries they
endured; but these are all removed, by causing their
iniquities to pass from them, and by restoring them to
the favor of God. The fair mitre,. set upon the head of
Joshua, may signify that the Jews should again enjoy
the privileges peculiar to their church^ and that the
ordinances of God's house should be administered in
their former purity, in the eighth verse it is said:
"Hear now, Joshua, the high priest, these and thy fel-
lows that, sit before thee, for they are men wondered atj
for behold, I will bring forth my servant The Branch;"
that is, they ar^ called upon to view the sure founda-*
tion on which the hopes of their temporal and eternal
salvation are built, viz. Christ, who is here called
God's servant. As God, he is the Father's equal; but
as mediator, he is the servant whom God hath sent
into the \yorld, to finish the work he gave him to do.
He is termed THE BRANCH, in reference to his incarna-
tion, as he was born of a woman and sprung from the
root of Jesse; for although he is David's Creator and
Lord, yet he is his son according to the flesh. This
is the. rock of ages, the precious corner-stone upon
which God has laid the everlasting Salvation of his
people. "Behold the stone that 1 have laid before

u-a> Upon one stone shall be seven eyes." Jn these

11

82 THE SU&E FOUNDATION.

1st. We have a figure by which the stability of the
merits and mediation of Christ is pointed out; he is
the foundation of his people's faith, and is justly com-
pared to a stone, which, of all other materials, is most
durable.

2d. We have something extraordinary predicated of
this metaphor: "Upon one stone shall be seven eyes."
This points out the omniscience of Jesus, his conitnual
care of his people, or the wonders of his person, incar-
nation, and mediation, which attract the attention
and admiration of angels and men.

In further attending to the words, we shall,

I. Shew in what respects Christ may be compared
to a stone.

II. What is said of this stone.

I. Shew in what respects Christ may be compared
to a stone.

1st. A stone is always chosen as the most perma-
nent foundation of every building; so Christ, the se-
cond person of the adorable Trinity, is the sure foun-
dation upon which God has laid the eternal concerns
of his glory.

When Adam and all his lace fell into a state of
sin and misery, had the question been proposed, How
can fallen man be redeemed from his ruined condition
and the perfections of Je^hovah glorified in his salva-
tion? the question would have silenced all the hea-
venly host. Had Gabriel been chosen as the corner-
stone of this new building, its infinite weight would
have sunk him to the bottom of hell. No created be-
ing could have endured the wrath of God due to the
sins of the whole elect world, or have borne the stroke
of the sword of divine justice. But the wisdom of
God found out a way of escape for poor lost sinners,

THE SURE FOUNDATION. , 83

and lays help upon one "mighty to .saw" ' "For God
so loved the world, that he gave his' only begotten son, that
whosoever believeth in him should not perish^ but have
everlasting life"

This is the corner-stone on which God has laid all
the concerns of his glbry, as it respects the salvation
of an elect world. "Behold^ 1 lay in Zionfor a foun-
dation a stone a tried stone a precious corner-stone, a
sure foundation" P^ter styles him, "a chief 'corner-
stone, elect precious" .

He is a tried stone. He vvas tried to the utmost^
and he stood the te'st. This stone was cast into the
burning fiery furnace of God's wrath, which would
liave consumed innumerable worlds, but behold! it
comes out unhurt, bright and glorious. It is then
translated into the paradise of God, and placed on the
eternal throne, where it ehin.es with a beauty and
splendor that would eclipse ten thousand suns. It is
a precious stone, for it is the very essence of Deity ;
therefore it is a sure foundation, sufficient to bear the
whole infinite weight of divine glory, and the salvation
of the whole elect world, who, by faith, found their
hopes of everlasting happiness on this sure basis ; and
for this purpose it was chosen and set apart by infi-
nite wisdom, millions- of ages before men or angels*
were brought into being. It was, indeed, set at naught
by the self-righteous Scribes and' Pharisees, and it is
daily despised by formal professors and unregenerate
sinners ; but God has chosen it, and he has laid it in Zi-
on, as the foundation of his declarative glory and of his
people's faith and hope. And upon this precious stone
all the inferior ones, that are dug out of the black
quarry of nature's darkness, are laid, when they are
hewed and fitly framed by the Holy Spirit. And

84 . i THE SURE FOUNDATION,

t ' '

wlien sill. God ? s chosen followers are brought
the heavenly building will be completed, and the an-
gels of heaven shall' 'rejoice over it, saying, "Grace,
grace unto 2V." ?' >

2ci This metaphor will appear proper, when we
consider that it was common for the patriarchs to put
up a pillar, or stone, as a lasting memorial of some

i /

extraordinary event. Hence Jacob set up a pillar at
Bethel, in token of the manifestation of the divine glo-
ry, he had at that placp; and Joshua set up a pillar
of twelve stones at Jordan, in memory of*the dividing
of the waters before the ark of tfi'e covenant. So Je-
sus Christ is a precious stone, laid in Zion as an ever-
lasting memorial of the love of God. He stands be-
fore the eternal throne as an intercessor for believing
sinners, presents his bleeding wounds to his Father,
and declares that it is his will to have all the bless-
ings of his purchase applied to his people. There he
pleads for them continually ; and when God, the Fa~
ther, looks upon Jesus, he remembers his everlasting
purpose of mercy to guilty sinners. When God deli-
vered Noah and his family from the waters of the de-
luge, he placed the rainbow in the clouds as a lasting
memorial of his covenant, that he will no more des-
troy the earth by the waters of a deluge. So when he
looks upon Jesus Christ, who may be styled the rain-
bow ,of the new covenant, he views him as the ever-
lasting memorial of his sovereign, free and unmerited
love to believing sinners.

3d. That Christ with propriety may be compared to
a stone, will appear when we consider that kings in
former times, often engraved their laws on tables of
stone, thereby intimating their durability ; hence the
moral law was engraven by the finger of God upon

THE SURE FOUNDATION. 85'

two tables of stone; and the will of God concerning
lost sinners, is engraven in legible characters upon Je-
sus Christ, the tried stone. Here you may read the
wisdom, love and mercy of Jehovah, and the purity and
strictness of the divine law. On this stone you may
read how mercy and truth met together, how right-
eousness and peace kissed each other. Here you may
read the promises of God to believers, suited to every
age and 'condition. And here you may see the way
to heaven written in the red lines of ImmanuePs
blood.

4th. The proprrety of the metaphor will further ap*
pear, when we consider that the rock which followed
Israel in the wilderness, was a type of Christ, the
rock of ages. At the command of God, Moses smote
tli,e rock, and a stream of water burst out which sup-
plied the whole congregation, and followed them dur-
ing their pilgrimage. So God, the Father, smote the
rock of ag,es with the flaming sword of justice, and the
streams of salvation burst forth like a mighty river.
Here thirsty souls are invited to drink, and diseased
souls to wash arid be made whole; here pardon,
peace and eternal life flow in mighty torrents, and eve-
ry man and woman is invited to drink without money
and without price. This is the "pure river of water
of life, char as crystal, which proceeds out of the throne
of God and of thelamb" and follows the Christian pil-
grims through "the journey of life, from which they of-
ten obtain a refreshing draught, and grow from strength
to strength, until they arrive in heaven.

II. What is said of this stone. It is said there shall
be seven eyes upon it. Here we have a definite for an.
indefinite number. The number seven in scripture
sometimes signifies many; thus in the Revelation it is

86 THE SURE FOUNDATION*

SaM: "These things saith he that hath the seven spirits
of God" By the seven spirits we are to understand
the diversified operations of the spirit of God ; so the
seven eyes upon one stone signify many. Divines are
not agreed whether the seven eyes upon one stone are
to be taken as many eyes engraven upon it, or whether
the stone attracts the attention of many. We think
that both opinions are correct. If we take it in the
first sense, then the metaphor points out the tender'
care and watchfulness of Jesus Christ over his church.
He possesses the boundless wisdom of God, and this
is a necessary qualification for his office of head of
the church. By his omniscience he views all things,
from everlasting to everlasting. At one glance he can
behold the state of every creature in the universe, and
in a moment he can deliver his people from difficulties
and dangers. He is compassionate; the weakest be-
lievers are as dear to him as the apple of his eye; he
knows all their sorrows, and he shelters them under
the wings of his love.

But if we take the metaphor in the last sense, as
attracting the attention of many, then with propriety
it may be said, there are many eyes upon this stone.

1st. The eye of the Eternal Father is upon it. He
views it with ineffable delight, because it is the foun-
dation upon which he has built the eternal weight of
his glory, as it is manifested in the redemption of lost
sinners. He sees all his perfections glorified in the
obedience and death of his son. He is pleased with
Jesus for his righteousness' sake ; he is pleased with
the whole scheme of salvation; and he is pleased with
the sinner who has fled to Christ for pardon; and who
builds his hope of heaven on this tried corner stone,
because this brings a full tribute of glory to all the

THE StJRti FOUNDATION. 87

perfections of God ; therefore Jehovah can look with
approbation upon the sinner who is clothed with the
righteousness of Christ.

2d. The eyes of believers are upon this stone; and
they view it with delight, because it is the sure founda-
tion upon which they have built their hopes of eternal
life. Their "life is hid with Christ in God" He is the

/ '

dearest object of their love; in him they can meet
and hold sweet communion with God, the Father ; and
of his fulness they all receive grace for grace ; in a
word, they are well pleased with Christ, for he is their
portion and their all.

3d. The eyes of angels are upon this stone. The
union of the divine and human natures in the person of
Christ, his incarnation, life, sufferings, death and re-
surreq f tion, and his complete atonement, are the sub-
jects of their wonder and admiratioti; hence, saith
the apostle Peter, "which things the angels desire to
look into"

4th. The eyes of devils are upon this stone. Satan
looks upon it with horror ; for this stone fell upon him
and bruised him, and will shortly destroy his king-
dom and overthrow his power.

5th. The eyes of damned sinners in hell shall be
upon this stone. They shall b,ehold it with eternal
shame and confusion ; like Balaam, they shall, see it,
but not nigh; they shall look upon it through the-
flames of hell; they shall see this precious corner-
stone laid in Zion, bearing an infinite weight of glory,,
and all the saints of God living stones built upon this
sure foundation; from the deep pit of Tophet, they
shall see Jesus in heaven, seated on a throne of glory,
surrounded by all the redeemed of God, shining bright-
er than the sun when he shineth in his strength j but
they shall be forever shut out.

SERMON VI.

CHRIST THE AUTHOR AND FINISHER OF THE
LIFE OF GRACE;

1 am Alpha and Omega, the beginning and the engine first and
the last. REV. xxii. 1,3.

THE God man Christ Jesus is all in all to every believ-
er. What Micah absurdly said when the Danites took
away his idols, "They have taken away my Gods, and
what have I more?" may be justly said of Jesus Christ
by every believer. Take avyay Christ from him, and
you deprive him of his all ; for he is the "Alpha and
Omega, the beginning and the end, the first and the last"
of his whole salvation. (View the plan of redemption,
from its first origin in the eternal councils of God, until

^ its accomplishment in the glorification of all the ran-
somed church; examine the experience of every
new-born soul, his election, justification, sanctifica-
tion and complete glorification, and Jesus Christ "w
the beginning and the end of the whole" }

JChrist, as their surety, paid the whole of their debt
to the law and justice of God, and with his blood and

x<r dying groans he purchased their salvation. He is their
ark of safety, where the storms of God's 'wrath can
never reach them. { He is the rock that supports them
the fountain that cleanses them from the pollution
of sinand the food by which their new natures are
fed. He is their prophet, ivho teaches them those les-
sons by which they are qualified for the enjoyment of
heaven. He is their priest, who has atoned for all

CHRIST THE AUTHOR, &C. 89

their sins. He is their advocate, Who continually in-
tercedes in their behalf; and he is their king, who sub-
dues them to himself, and gives them the victory over
all their enemies. "He is made of God unto them^wis.-
dom, righteousness, samtification and redemption,' 1 ' 1 Thje
pardon of .sin, peace with God, joy in the Holy Ghost,
all the healing and sanctifying influences of the Holy
Spirit, and their everlasting glorification, flow to them
through the red streams of the blood of Christ. In-
deed, every morsel of bread they eat, and every cup of
water they drink, were purchased by the death of
Christ, who is the boundless ocean from whencevall
their temporal, spiritual and eternal blessings flow.
How precious, then, must Christ be to all true be-
lievers. Take Christ out of the Bible, and it ceases
to interest them. Let Christ withdraw from their
souls the light of his countenance, and they are mise-
rable. Take Christ out of heaven, and it would be no
heaven to them; for he is the "Mpha and Omega, the
beginning and the end, the first and the last"

By the life of grace, we are to understand that prin-
ciple which is implanted in the soul, in the work of re-
generation, by the Holy Spirit ; and those who are sub-
jects of it are said to be "born again" or to become
"a new creature" This principle in scripture is often
styled, "The new nature" "The new man"- "Christ in
the soul" &c.

This gracious principle can be implanted by nothing
less than that "almighty power which raised Jesus Christ
from the dead"

This principle of spiritual life is like tlie morning
light, that increases more and more until the perfect
day, and the believer in whose soul it is implanted,

grows from strength to strength, until "he arrives unto

12

- 90 'CHRIST THE AUTHOR AND

a perfect man, unto the measure of the stature of the
fulness of Christ." And the Lord Jesus Christ is
"the beginning and the end" the author and finisher of
this life of grace, because,
< I. He purchased it.

II. He is the author of it.

III. He is its essence.

IV. He supports it.

V. He finishes it.

I. He purchased it, because, by his mediation, an
offended God and offending sinners may be reconciled,
and sin may be pardoned consistently with the glory
of the divine attributes, and the honor and dignity of
the. divine law. Hence he is said "/o have made peace
through the blood of his cross, and to reconcile all things
unto himself, whether they be things in earth or things in
heaven" Again : "When we were enemies, we were recon-
ciled to God by the death of his son" jjBy the fall of Ad-
am, all the human race fell under the curse of the law ;
they became enemies to God, bond slaves to the Devil,
and obnoxious to all the fiery torments of hell forever.
Justice cried for their blood and demanded a full sat-
isfaction, and the truth of God stood engaged for the
infliction of the threatened penalty. How sin could
be punished, and the sinner saved, was a question
which would imve puzzled all the angels of heaven,
and struck the universe with eternal silence. . But, lo,
to the wonder of all adoring worlds, Jesus steps into
the sinner's place he opens his breast to the flaming
sword of justice and it is cooled in his heart's blood.
He endures in his own person the hell of the whole
elect world, and at one draught he drinks that cup of
wrath which must have been their portion forever.!
Hence those who are saved by his blood are styled

FINISHER OF THE LIFE OF GRACE,

Ms "seed" and the "travail of his soul;" because his
blood is the fountain from whence, their eternal re-
demption flows. This is evident from his own. words:
" Verily, verily^ I say unto you, except a corn of wheat fall
into the ground and die, it abideth alone; but if it die,
it bringeth forth much fruit" If the Lord Jesus
Christ had not died, none. of the sons and daughters of
Adam would have entered the kingdom of heaven.
But by his dying, and lying entombed in the earth, he
has produced a large increase. ONE DYING CHRIST has
. brought forth many millions of living Christians, His
blood is the seed of the Church, which, in every age of
the world has generated a plentiful crop, and will con-
tinue to do so from age to age, until time shall be no
more. Search after the roots of the tender plants of
righteousness, and you will find them in the blood of
Christ. It is this which gives being to the heavenly
principle in believers' souls, and nourishes and strength-
ens it until, like full ears of corn, they are ripened for
immortal glory.

II. He is the author of the life of grace ; hence he is
styled, "The author and finisher of faith" "The resur-
rection and the life" '''The way, the truth and the
life" -and "The author of eternal salvation unto all

V k/

them that obey him"

It is true, that, in the economy of redemption, the
application of Christ's purchase to guilty souls, is at-
tributed to the Holy Ghost, the third person of the
adorable trinity j yet the Lord Jesus Christ may, w.ith
propriety, be termed the author and finisher of the
life of grace, which will appear from these considera-
tions.

1st, By his blood and merits he purchased all the
operations of the Holy Spirit, by which believing sin-

92 CHRIST THE AUTHOR AND

ners are effectually called, justified and sanctified;
and since his ascension into heaven he has sent the
Holy Spirit, to apply his purchased redemption j hence
he is styled, "/Ae Spirit of Christ."

2d. He is the cause of all the awakening and con-
victing influences of the spirit of God, and he is the
fountain to which these influences lead guilty sinners
for pardon and reconciliation to God. The design of
all the awakening operations of the Holy Spirit is to
lead sinners to Christ.

VWhen the Holy Spirit convinces the sinner of his
guilt and misery, shews him the horrible and damna-
ble condition he is in, and fills his mind with anguish

and distress, the design is to make him feel his despe-

* **j r*

rate need of Christ, f fWhen he convinces him of the

4 &

dreadful wickedness of his heart, raging with the ma-
lice of hell and filled with pride, hypocrisy, unbelief,
and atheism, it is to prepare his soul for the reception
of Christ. I IJWhen the poor convicted sinner is bowed
down to the gates of death, made to feel the sparks of
hell in his conscience, and brought to the brink of
despair, it is to influence Him to be willing to fly to
Christ] t When he is relieved from all the horrors of
an unconverted state, Christ is the author and efficient
cause of his deliverance; he is the lovely object that
delights his heart, the source of all his joy, and the

-ii

subject-matter of all his songs of praise.}

The same almighty voice which called worlds and
systems of worlds, into being, and called dead Lazarus
from his grave, also calls the condemned and despair-
ing sinner from death unto life. Christ is the almighty
Saviour, who snatches the sinner as a brand from the
burning. He is the almighty conqueror, who breaks
the bonds of death, and rescues the captive soul from
lie jaws of the roaring lion of hell.

FINISHER OF THE LIFE OF GRACE. . 93

He who said, "Let there be light) and there was light"
speaks peace to the troubled conscience, removes the
horrible cloud of midnight darkness from the mind,
and fills the soul with joy unspeakable and full of glory.
He, who, in the days of his flesh, cast out devils, open-
ed the eyes of the blind, and raised the dead, now
cures all the murdering diseases of the soul; he binds
up the broken heart, and effectually removes the dead-
ly poison infused into the heart of man by that old ser-
pent the Devil. And he is the author of all those
precious graces implanted in the believer by the Holy
Spirit,

A view of the glory of God in the face of Christ Je-
sus, begets the new nature, forms the image of Christ
in the soul, and impresses all the moral attributes of
God upon the heart. "But we all, with open face be-
holding, as in a glass, the glory of the Lord, are changed
into the same image, from glory to glory, even as by the
spirit of the Lord."

A spiritual and experimental knowledge of the per-
sonal glory, suitableness, and boundless sufficiency of
the Lord Jesus Christ, in his divine and human na-
tures, his offices and endearing characters and rela-
tions, is the cause of a saving, justifying faith; hence
it is said : ^By his knowledge shall my righteous servant
justify many" To the believer he appears in all the
amiable excellencies that the divine and human na-
tures possess. The first faith's view of his lovely face,
wins all the affections of the heart; he appears to the
believing sinner exactly suited to his wretched and
helpless condition, and able to save to the very utter-
most degree of guilt and misery; therefore the lan-
guage of his heart is, He is such a Saviour as I need.
None but Christ. Had I ten thousand souls, he should
have them all.

94 CHRIST THE AUTHOR, AND

A view of Christ effectually humbles the soul, lays
it in the dust, and fills it with shame and self-loathing,
"/ have heard of thee by the hearing of the car, but now
mine eye secth thee; wherefore I abhor myself, and repent
in dust and as/ies." Again saith the prophet Isaiah:
"/ saw alto the Lord sitting upon a throne, high and
lifted up, and his train filled the temple. Move it stood
the seraphims. Each one had six wings. With twain
he covered his face, and with twain he covered his feet,
and with twain he did fly; and one cried unto another,
and said, Holy, holy, holy is the Lord of hosts! The
whole earth is full of his glory! dnd the posts of the
door moved at the voice of him that cried, and tke house
was filled with smoke. Then I said, FT o is me, for I am
undone, because 1 am a man of unclean lips, and 1 dwell
in the midst of a people of unckan lips; for mine eyes
have seen the king, the Lord of hosts." Give the soul
one view of the glory of the divine attributes, as they
shine in the face of Jesus Christ, and that moment it
sinks into nothing before the Eternal All ; for it is so
surrounded with the transcendent brightness of the di-
vine glory, that it feels lost in the shoreless and fath-
omless ocean.

A view of the love of God manifested in Christ,
.gives the believing sinner a most affecting sense of the
evil of sin, and melts his heart into floods of peni-
tential sorrow. "They shall look upon me whom they
have pierced, and they shall mourn for him as one
mourncth for his only son, and shall be in bitterness for
him as one that is in bitterness for his first born" When
the penitent sinner has a faith's view of that Jesus,
whom he has so often pierced and trampled under
foot, then his heart is wrung with anguish, and he
cries out with penitent Ephraim: "JVhat have I to do

FINISHER OF THE LIFE OP GRACE.

any more with idols!" Now, the thought of ever com-
mitting another sin, is worse than death itself.

A view of the infinite perfections of God, manifest-
ed in Christ, is the cause of all trne love to God. The
reason why sinners, in an unconverted state, do not
love God, is, because they are blind ; for Satan, who is
'"the God of this world, has blinded their minds, lest the,
glorious gospel of Christ, who is the image of God. should
shine unto them" But no sooner does the "light of the -
knowledge of the glory of God in the face of Christ Je-
sus" shine into their souls, than they are enraptured
with his excellency, and their hearts are filled with his
love. Now the greatest earthly splendors, jewels.
crowns, thrones and sceptres, appear mean and con-
temptible as the toys of children, when compared with
the resplendent glories of ImmanueL Let the most ma-
lignant infidel, or the most profane sinner on the earth*
have but one faith's view of the lovely face of Jesus.
that moment his heart is captivated, and all the dev-
ils in hell cannot keep him from Christ. He is the.
"Alpha and Omega, the beginning and the end, the first
and the last" of the whole life of grace; for,

III. He is the essence of it. In many passages of"
scripture he is denominated "Life" or "The Life"
These expressions refer both to the life of grace, and
to the life of glory, which he communicates to the
souls of his people ; hence he says-, "1 am the way and
the truth and the life. No man corncfh -unto the Father
but by 7ne" Again it is said : "When Christ, who is our
life, -shall appear : then- shall ye also appear with him in
glory;" and "1 am crucified with Christ, nevertheless I
/ire; yet not /, Init Christ liveth in ?ne,"

That Christ is the very essence of that principle of
spiritual life, which is implanted ia the souls of all

f 6 CHRIST THE AUTHOR AND

true believers, is evident from the consideration that
their whole salvation is derived from him, as their
mediator, surety, and covenant head ; for, :

THE DEATH OF CHRIST is the foundation of their re-,
conciliation to God. "For if, when we were enemies, we
were reconciled to God by the death of his son; 'much
more, being reconciled, we shall be saved by his life*"'

THE RIGHTEOUSNESS OP CHRIST is the foundation of
their justification before God. "Being justified freely
by his grace, through the redemption that is in Jesus
Christ, whom God hath set forth to be a propiation,
through faith in his blood; to declare his righteousness
for the remission of sins- that are past, through the for-
bearance of God; to declare, I say, at this time his right-
eousness; that he might be just and the justijier of him
that believeth in Jesus".

THE MERITS OF CHRIST constitute the foundation of
their peace with God. "Being justified by faith, tec
ham peace with God through our Lord Jesus Christ.'" 1

CHRIST FORMED IN THEM, is the foundation of their
hope of heaven. "Christ in you the hope of glory"

THE BLOOD. OF CHRIST procures their sanctification.
"In that day there shall be a fountain opened to the house
of David, and to the inhabitants of Jerusalem, for sin
and for uncleanness" "These are they which came out
,.of great tribulation, and have washed their robes, and
made them white, in the blood of the Lamb"

THEIR UNION WITH CHRIST is the foundation of their
communion with God. "Jesiis said, If any man love me,
he will keep my word; and my Father will love him, and
we loill come unto him, and make our abode with him."

THEIR RELATION TO CHRIST is the foundation of their
title to the heavenly inheritance. The spirit itself
bcareth witness with our spirit, that we are the children of

FINISHER OF THE LIFE OF GRACE. 97

God; and if children, then heirs heirs of God, and joint
heirs with Christ; if so be that we suffer with him, that
we may be also glorified together. 1 " Christ is their Boaz
or blood relation, who redeemed their inheritance for
them, and bought it with his own blood.

THE WORTHINESS OF CHRIST is the foundation of their
acceptance with God. ."And they sung anew song,
saying, Thou art worthy to take the book and to open the
seals thereof; for thou wast slain, and hast redeemed us
to God by thy blood, out of every kindred and tongue and
people and nation, and hast made us unto our God, kings
and priests"

CHRIST'S UNCHANGEABLE LOVE is the ground of their

final perseverance and eternal, glorification. In a

word, he is all in all to his heaven-born children; He

"is made unto them wisdom and righteousness, and sancti-

faation and redemption" He is their wisdom. He is

styled "the essential wisdom of 'God ;" and it said that

"in him dwell all the treasures of wisdom and knowledge;"

and that "he is the wisdom of God and the power of God

to them that believe" He is their righteousness ; for "he

'is made of God unto them righteousness" He is styled

f) "the Lord^f their righteoueness," and "The end of the

law for righteousness" He is their sanctilication ; for

he is made unto them "redemption," He is their life,

their strength and their all; for,

IV. He supports the life of grace, and upholds it
until it arrives at full perfection in glory. Hence he
says: "I am the living bread which came down from hea-
ven. If any man eat of this bread, he shall live forever:
and the bread that 1 will give is my jlesh, which 1 will
give for the life of the world" The question may be
asked, How is the life of grace supported in the be-
lieving soul ? I answer, By that union which subsists

13

98 CHRIST THE AUTHOR AND

between Christ and all his spiritual children, whereby
tbey are said to be in Christ, and he in them. %f
that day ye shall know that 1 am in my Father, and ye in
me, and 1 in you." Again, "/ am the vine; ye are the
branches. He that abideth in me and I in him, the same
bringeth forth much fruit; for without me yemn do no-
thing." And we are told that there is "no 'Condemna-
tion to them which are in Christ Jesus?' But it may be
asked, in what respects are they in Christ Jesus ?

1. They are in him as their COVENANT HEAD, as is
obvious from the tenor ef the fifth chapter of Romans,
in which the Apostle runs the parallel between the
imputation of Adam's sin to his natural seed, and the
imputation of Christ's righteousness to his spiritual
seed. As believers are in Christ as their covenant
head, they are inseparably united to the infinite foun-
tain of life; for it has pleased the Father, that as
head of the church, "in him should all fulness dwell.

, Hence the life of the believer is safely hid with Christ
in God, for he is the life of God, and because he lives,
his people must live also.

2. They are in him as the LORD THEIR RIGHTEOUS-
NESS, for they are clothed with the perfeijj|. righteous-
ness of Jesus Christ, which is large and wide as the
law of God, and which h-as received the full approba-
tion of heaven. Therefore, they are one with Christ.,
in the view of the law and justice of God.

As the bride, by virtue of her marriage covenant,
becomes legally one with the bridegroom, and stands
legally entitled, in a joint right, to all the riches he
possesses ;- so, believing sinners, by virtue of their
marriage union with Christ as the Lord their right-
.eousness, stand legally entitled, in the view of the law
0f God, in a joint right, to all the .boundless riches of

FINISHER OF THE LIFE OF GRACE.

Christ. His person , mediation, merits, and purchase,
are theirs; hi a word, "a// things are theirs, whether
Paul orjjpollus or Cephas, or the world or life' or death,
or things present or things to come; all are theirs, and,
therefore, there is no- condemnation to them that are inj
Christ Jesus"

3. They are in Christ as the fountain of all divine
influences, in this respect, they are mystically one
with him; they are united to him as the members to
the head, or as the branches to the vine; therefore the,
life of grace is supported and strenghtened by con-
stant supplies, communicated from the boundless suffi-
ciency of Christ; and these supplies will be continued
until they are ripened for, and arrived at, the heavenly
state, as is evident from the words of the Apostle:
"And he gave some Apostles, and some prophets, and some
evangelists, and some pastors and teachers for the perfect"
ing of the saints, for the work of the ministry, for the ed-
ifying of the body of Christ, till we come in the unity of
the faith and of the knowledge of the Son of (Jod, unto a
perfect man, unto the measure of the stature of the fulness
of Christ" Divine influences are communicated to
their souls \by the Holy Spirit. "When he, the Spirit
of Truth, is come, he shall guide you into all truth"
And the means by which they are communicated, are
the reading and preaching of the word of God, med-
itation, prayer, self-examination, &c.; all these are so
many channels by. which light, life and strength are
conveyed to the people of God. Through the wor<J
and ordinances, Christ and his people meet and hold
Communion, and thus his children are strengthened
in the inner man, and thereby grow in grace and the
knowledge of the truth. Sometimes he opens their
understanding (as in the case of the two disciples on

100 CHRIST THE AUTHOR AND

the way to Emmaus), and shews them the spiritual
meaning of his word, which is concealed from the car-
nal world. Sometimes t his promises are sweeter than
honey and the honey-comb, and on such occasions he
often shews them their title to heaven, written in the
red lines of Immanuel's blood. Sometimes, when they
are ready to sink under gloomy doubts and dismal
fears, to question the reality of their conversion to
God, and are about to raze the foundation of their
hopes to their sweet surprise, he unveils to them his
lovely face, speaks peace to their souls, appears in
the galleries of his grace, gives them sweet views of
his glory, and blesses them with clear evidences of
their interest in all the privileges of the sons of God.
With the dyed garments of salvation, he sometimes
meets his people at his holy table. There he shews
them his vesture dipped in blood; he describes the
thorns he wore, and tells o'er his bloody passion; he
shews them his pierced hands and feet, the wide
wound of the spear in his side, and all the scarlet
streams of his shed blood. These views fill their
hearts with deep repentance, and Godly sorrow for
sin, and excite in them a holy resentment against it.
He often meets them in secret, and when no human
eye beholds them. He listens to their complaints,
and suffers them to lay before him all their trials and
sorrows. Often when they are reflecting upon him, he
breaks into their souls, and gives them a taste of hea-
ven, or a faith's view of their everlasting home. By
afflictive dispensations' he qualifies them for heaven.
These have an excellent tendency to strengthen the
life of grace; hence it is very common for the children
of God to be exercised with them. Says Christ: "}n
he world ye shall have tribulation" And their design

FINISHER OF THE LIFE OF GRACE, 101

i-s to wean the child of God from this world, to discov-
er to him the bitterness of sin, and qualify him for the
enjoyment of his everlasting rest. "Our light afflic-
tion^ which is but for a moment, worketh for us a, far
more exceeding and eternal weight of glory.' 1 ' 1 Christ of-
ten permits the Devil and ungodly men to persecute
and afflict his children, and thus he uses them, to
brighten the vessels of mercy for the kingdom of hea-
ven, when they will shine brighter than the sun in his
strength.

V. He finishes the life of grace; for he completes the
work of sanctification, and thus the life/of grace ripens

y

into the life of glory. "Whom he did predestinate,
them he also called; and whom he called, them he also jus-
tified; and whom he justified, them he also glorified;"
hence he is styled the "Author and finisher of faith"
Whenever the work of sanctification is completed, the
believer is ripe for heaven; and then he encounters
this last and most painful conflict, at the close of
which his warfare is ended, and his weary soul brought
to rest, forever in the bosom of Jesus. But in this trying
hour, the Lord Jesus Christ attends the child of God,
and affords him every necessary support. Now he
gives him such clear views of his power, and the effi-
cacy of his blood and merits, that he can look death
in the face with confidence; without fear he can re-
flect on the stem and inflexible justice of God, and
welcome the day of his complete redemption Jesus,
dying, conquered the monster, deprived him of his sting,
and converted him from the king of terrors to a kind
friend, commissioned to call the humble believer to his
Father's house. And as he passes through the dark
valley, he 'raises his Ebenezer, saying; "0 death,
ivhere is thy sting! grave where is thy victory! Thanks

102 CHRIST TH AUTHOR, &>

\

be to God, who giveth its the victory through our Lord J&
sus Christ" Now his body falls into the dust, and
there it rests in union- with' Christ, until the morning of
the resurrection. But his soul, escorted by angels,
mounts to heaven, where grace is ripened into glory,
faith into vision, and hope into eternal fruition,

SERMON VII.

THE EXCELLENCIES OF CHRIST AS DISPLAYED
IN THE PLAN OF SALVATION.

Come and see. JOHN I. 46.

IN this chapter, we, have an account of the first
dawn of the gospel day, when Christ, the glorious s
of righteousness, made his first appearance on the
confines of our lost and ruined world. The impor^
tant period had now arrived when the sceptre had de-
parted from Judah when all the Old Testament pro-
phesies respecting the incarnation of the Son of God
were to be accomplished and when all the types and
Woody sacrifices of the Mosaic dispensation were to
receive their complete fulfilment in J-esus Christ, their
glorious antitype.

In the beginning of this chapter, the evangelist in-

forms us, that the Eternal Word, who was in the begin-

ning with God and was God, and by whom the hea-

vens and the earth were created, was made flesh and

dwelt with us; that he came unto his own, but his

own received him not. After asserting the great fun-

damental doctrines of the Godhead, and incarnation

of the Lord Jesus Christ, he gives us some informa-

tion of him in his public character, and the-, com-

mencement of his mediatorial work ; he tells us that.

the Eternal Father gave a plain and visible demon-

stration of the divinity of his person, and of the truth

and authority of his mission, by the Holy Ghost des-

cending upon him in a bodily shape, and by an audi-

ble voice from heaven proclaiming him to be his be-

loved son, in whom he is well pleased, as the other

evangelists testify.

^ if-

THE EXCELLENCIES OF CHRIST AS

In consequence of this, his forerunner, John, openly
proclaimed him to the world as the great propiatory
sacrifice to the law and justice of God: "Behold the
Lamb of God that taketh away the sin of the world"

The epithet Lamb represents, first, the spotless in-
nocence and purity of his soul and body, by which, as

t ^ ,. B

Hfeflpostle expresses it, he was "/&o//, harmless, unde-
jiled and separate from sinners." Again, it represents
|M as the all-sufficient-, efficacious, atoning sacrifice.
'to the justice of God for sin. In this view, he is term-
ed in Scripture, "Thelamb that was slain" and "The
lamb that was slain from the foundation of the world;"
and he was typified under the Mosaic dispensation by
the paschal lamb, and by the other bloody sacrifices.
He is also called the Lamb of God^ because he was
chosen and ordained of God, in the councils of eterni-
ty, as the great sacrifice for sin ; and who should take
away all sin. He is called "The Lamb of God thai
taketh away the sin of the world" because his media-
tion and atonement are complete, almighty and all-
sufficient, to remove the guilt, power and pollution of
sin wherever it is applied.

The next important circumstance mentioned by the
Evangelist is, the Godlike power and energy that at-
tended the ministry of our divine Lord. Thus, for in-
stance, as he goes into Galilee, he meets Philip like
a Gdd he speaks to his heart with converting light
and power. He just says, Follow me, and the con-
sequence is, that he is a willing subject of king Jesus
in the day of his power his heart opens like the
heart of Lydia and receives Christ he forsakes all
and follows him.

The soul that meets with Christ, sees his glory by
the eye of faith, and feels his love, shed abroad in- his

DISPLAYED IN THE PLAN OF SALVATION. 105

beart -possesses a blessed secret he cannot keep he
sees much beauty, glory, and precious sweetness in
Christ- he sees him fairer than the sons of men, the
ehiefest among ten thousand, and altogether lovely.
In a word, he sees him to be such a willing and all suf-
ficient Saviour, that lie must tell the blessed news 'he
must tell what a precious Christ and sweet salvation
he has found. This we find was ilve case with Philip,

when he meets with Jesus, sees his giory and tastes

" ' ' ' ' '
his love he runs to Nathaniel with die blessed tidings,

saying, "/ have found him of whom Moses in the law and
the prophets did write Jesus of Nazareth, the son of
Joseph" Nathaniel, though a good man, seems to an-
swer like the sinner, "Can any good thing come out of
Nazareth?" Philip replies in the words of the text,

see"

When a poor lost sinner meets with Jesus Christ,
and feels the sweetness of his pardoning love, tells
the unconverted what a pardoning Christ, and what a
sweet salvation he has foundwhen in the very bow-
els of Jesus he entreats them to flee the wrath to come,
his language appears dark and strange, they reply as
^Nathaniel did, can there be any good thing in religipnf
Says the sinner, this is a dark mystery to me; it looks
like foolishness, can there be any reality in it? But
the heaven-born soul always replies in the language .
of Philip, "Come and see." Once I was blind and dead ;
then the things of God and the blessed realities of re-
ligion appeared as foolish to me as they now do to
you; but were the Lord to open .pur eyes; did you L
know what is to be felt and known of Christ and reli- //
gion, you would part with all things for this pearl of
great price. But "come and see^ -itaste, feel and kn.ow

for yourself.

14

06 , T^lii EXCELLENCIES OP CHRIST AS

In the prosecution of this subject, 1 shall observe.

i . ',, . , '\

the following method:-^- ; -| -|

I. Point out some precious things that the" believer
sees in Christ;

II. Shew what it is, to come cind see ;

III. Answer some of the sinners' objections against
trying to come and see.

I. Point out some things that the believer sees in
Christ. And 1st. YQU are called to come and see the
infinite and indescribable gloried of his person, as 1m-
v^manuel, God with us, or God in our nature. Saith
Isaiah, "To MS a child is lorn; td us a son is given; hitf
name shall be called Wonderful, Counsellor, the Mighty
God, the Everlasting Father, the Pdnce of Peace " Saith
Zech, "dwake, sword, axainsl the shepherd, and smite
the man that is my fellow, saith the Lord of Hosts." Saith
John, "In the beginning was the word, and the, word
was with God, and the word was God." All things
were made by him; and without him vyas not any
thing made that was made. Again he saith, "The
Word was made flesh, and dwelt among us, and we be-
held his glory, as the glory of the only begotten of the
Father, full of grace and truth," The Apostle tells us,
"That he was in the form of God, and thought it not
robbery to be equal with God yet he made himself of no
reputation, but took upon himself the form of a servant,
and being found in fashion as a man, he humbled him-
self and became^obedient to the death of the cross." All
the infinite glories, perfections and excellencies of the-
Godhead are es^gjijjaUy in him ; all the graces of the
Divine Spirit are m him in the highest possible de-
gree; every beauty,;. amiable excellence, and comely
proportion, that the infinite wisdom of God could de?
vise, are in him.

DISPLAYED IN THE PLAN OP SALVATION. 107

" In the Songs of Solomon, the daughters of Jerusa-
lem, who represent the unconverted world, or formal
professors, ask the spouse or true believer, "What is
thy beloved, mo*e than another beloved?" The spouse,
or living Christian, replies to this question, "Mybclov*
$d i,s white and ruddy, the chief est among ten thousand;
his head is as the nibst fine gold, his locks are bushy, and
black as a raven; his eyes are as the eyes of doves by
the rivers of waters, washed with milk, and fitly set; his
checks are as a bed of spices, like sweet flowers', his lips
like lilies, dropping sweet smelling myrrh; his hands are
as gold rings set with the beryl; his belly is as bright
ivory, overlaid with sapphires; his legs are as pillars of
marble, set upon sockets of fine gold; his countenance is
as Lebanon, excellent as the cedars; his mouth is most
sweet." Thus she describes her beloved till created lan-
guage fails to express her ideas, and at last, she sums
up the whole: "Yea, he is altogether lovely." Says John,
*'/ saw in the midst of the seven golden candlesticks, one
like unto the son of man, clothed with a garment down to
the fo.ot, and girt about the paps with a golden girdle.,
His head and his hairs were white like wool, as white as
snow; and his eyes were as a fame of fire; and his feet
like unto fine brass, as if they burned in- a furnace; and
his voice as the sound of many waters, and his count e-
nance was as the sun shineth in his strength" But why
do we, dwell upon particulars, when angels and arch-
angels, seraphim and cherubim, with all the ransomed
millions round the throne, will have spent ten thousand
times ten thousand ages, dwelling upon the glories
and beauties of Jesus, they must acknowledge with
the queen of Sheba, that the half, yea, that the ten
thousandth part can never be told, for he is the rose
of Sfajuron and the lily of the valley, He is the Air

108 THE EXCELLENCIES OF CHRIST AS

mighty Jehovah, the Everlasting God, the. Eternal tTn-
created I AM. Infinity, eternity, incomprehensibility,,
self-existence, and immutability, are the essential pro*
perties of his nature. He is the Creator of all worlds.
By one word of his almighty power, suns, moons, stars,*
worlds and systems of worlds, came rolling out of non
existence into being. By his boundless unerring wisdom
and almighty power, the mysterious wheels of his ador-
able providence are rolled on from age to age, and all
the affairs of the natural and moral world moved along
in the most exact order and harmony, so as to termi-
nate in the great purposes of his glory. He is -al-
mighty in power he performs his whole will and
pleasure in the armies of heaven above, and among
the inhabitants of the earth beneath. He compre-
hends the ocean in the hollow of his hand: he weighs
the mountains in scales, and the hills in a balance,
and takes up the isles as a very little thing. He is the
essential wisdom of God: he planned the universe; he
formed the established laws of nature, by which the
order and harmony of all worlds and systems, of worlds
are supported. He is the author and finisher of the
heaven astonishing scheme of redemption, that strikes
all the adoring worlds with wonder, that the astonish-
ed angels with praise and adoration desire to look in-
to. - He beholds all things from everlasting to ever-
lasting: he looks from the heights of heaven to the
depths of hell, at one immediate view; yea, what is
infinitely more, with on,e view he sees, knows and
comprehends all the shoreless, fathomless glories of
the Godhead. He is infinitely and immaculately holy
he is infinite amiable excellence itself, the perfect
beauty of every perfection. In a word, he is the "Ho-
'ijj holy y holy Lord God tAlmighty" who humbles him-

v.

DISPLAYED IN THE PLAK OP SALVATION. 109

self to behold the things that are done in heaven be-
fore whom bright shining seraphim veil their faces
and the purest ranks of glorified spirits are justly
chargeable with comparative folly.

Justice and judgment are the habitations of his
throne. To maintain the glory of his law, the honor
and dignity of his government, and to manifest his in-
finite abhorrence and displeasure against sin, a bot-
tomless hell was kindled, and its tremendous blaze
perpetually kept up: his breath, like a stream of brim-
stone, blows the flames of Tophet, and displays the
power of his just vengeance in the punishment of final-
ly impenitent sinners. He is love itself his very
essence is love. His love passeth all created under-
standing: it is an infinite ocean without shore or
bottom; it is everlasting, unsolicited love, sovereign,
free and unmerited love, ft is almighty, all-powerful,
all-conquering love: in a word, his love, mercy and
goodness and grace, stoop from the heaven of heav-
ens to the very suburbs of hell, and raises crawling
worms rebels that deserve the lowest hell, from the
deep and miry clay, from all the dreadful horrors of
an unconverted state, to the very summit of glory, and
to the perfection of blessedness.

2. You are called to come and see what a pre-
cious, suitable Saviour Jesus is, when viewed in his
person, in his two natures and three offices, as Proph-
et, Priest and King. He is man in our nature, our
friend, our kinsman and elder brother. He is flesh"
of our flesh, and bone of our bone, as he possessed a
true body, and a reasonable soul, he was capacitated
to yield a perfect sinless obedience to the precepts of
the divine law, in the room and place of all his ran-
somed blood-bought millions. He was thereby quali-

110 THE EXCELLENCIES OF CHRIST AS

fiecl to endure the curse to, suffer -and die, the just, for
the unjust to pay down the infinite price of his
people's ransom to the justice of God in divine blood,
till justice could demand no more, till he could say
to the whole work of their salvation and redemption,
IT IS FINISHED! In our nature he has wrought
out a complete law, fulfilling righteousness a right-
eousness commensurate to the highest claims of the
law and justice of God; a righteousness so pure, ex-
cellent and glorious, that the all-seeing eye of the
stern, inflexible justice of God, can find neither flaw
nor blemish in it.'- In this righteousness, a God of con-
summate holiness and purity, can be just and yet the
justifier of the ungodly sinner, that beiieyeth in Jesus,

But as he is man in our nature, so he is the mighty
God, the everlasting Father, possessed of all the
infinite glories, perfections and excellencies of the
Godhead. His divine and human natures are so
wonderfully and mysteriously united, as to constitute
but one individual personage; hence, the Apostle
terms his blood that was shed for the remission of
sins, "the blood of God" as it was the blood of Him who
was truly and essentially God, as well as man. Now
say, is he not a most suitable Saviour, just such a one
as such poor lost sinners as we, need ? He is exactly
qualified to be a mediator between God and man; for
he possesses the nature of both the offended and the
offending parties; therefore, he is a most suitable
day's man to lay his hands upon both of their heads.

Therefore, come and see what a suitable Saviour
Jesus is, when viewed in his prophetical office. The
Evangelist John, tells us "that he was the only begotten
5o?^, that was in the bosom of the Father" The child
that lies in the Father's bosom, knows the .Fathers

DISPLAYED IN THE PLAN OF SALVATION. Ill

heart; he can form the most correct idea of his mind
and intentions: so Christ, the friend of sinners,, from
eternity, lay in his Father's bosom. He knows his
ttiind and intentions; he knows all the gracious de-
signs of his infinitely compassionate heart. Therefore,
with propriety he may be termed the eternal Word,
that reveals the mind of God to a lost world, that
brings all the gracious designs of his love and mercy
to the view of poor sinners: hence, he is termed "the
true light" "the great light that sprang up in the dark
region and shadow of death 1 " "the day star- "the
morning star" "the son of righteousness" that dispels
the darkness of the moral world.

As prophet, he reveals the living way, in which God
is reconcileable sin pardonable and heaven attain-
able. By his word and spirit he speaks to the hearts
of spiritually dead sinners, and shews them the extent,
purity and spirituality of God's law; he discovers to
them the God provoking and soul damning nature of
sin, and the baseness, iilthiness and utter insufficiency
of their own righteousness. He speaks peace to the
troubled conscience, binds up the broken heart, and un-
veils the glory, fulness and suitableness, of that great
salvation he has wrought out by his active and passive,
obedience. As a prophet, like a shepherd, he leads
his flock into the green pastures of the Gospel; he
leads them from strength to strength, along the narrow
way of holiness, self-denial and communion with
God; he leads them in his own footsteps, and often
in a way that they know not, as he, directs all things
by. the mysterious movements of his Providence, to fit
and prepare them as vessels of mercy, for the recep-
tion of an exceeding great and eternal weight of glory.
Again you are called to come and see what a pre.-
cious, suitable Sa.vioui Jesus is, when viewed in his

112 THE' EXCELLENCIES OP CftRIST AS

priestly office. The Divine Spirit tells us that "he is a
priest forever, after the order of Melchisedcck ;" ''that he
is a merciful and faithful high priest ;" a "High priest
that can be touched with a fellow-feeling of our infirmi-
ties, as in all points he was tempted, as we are yet with-
out sin;" ''that he is able to save to the uttermost all
that come to God by him, seeing that he ever livetfi t&
make intercession". View him in, Ms priestly office,
and by faith you may see that glorious, precious,
sweet smelling sacrifice, which was the antitype of
all the bloody sacrifices for thousands of years. The
sacrifice that made a competent atonement to the
Jaw and justice of God for all the sins of many mil-
lions of lost sinners; for the sins of that exceeding
.great multitude which no man can number, out of all
nations, kindreds, tongues and people upon the earth,
that have washed their robes and made them white
in the blood of the^Lamb. Do you ask, what was this,
sacrifice? I answer, it was the immaculate human
nature of the son of God his spotless, holy soul and
body- which was s.o intimately united to the second
person of the ever blessed Trinity, as to constitute but
one identical person. The altar upon which this was
offered, (and which sanctified the gift and gave an in-
finite dignity and value to the sacrifice), was the
divine nature, and the priest that offered it up was
immanuel, God in human flesh. Here faith may come
and see the Lamb of God, slain by the sword of divine
justice, hanging upon the accursed tree, and suffering
from four bleeding wounds! A God of holy and in-
flexible justice laying upon him the iniquities of us all,
taking a holy, Godlike pleasure in bruising and put-
ting him to grief, while mefcy, pardon, salvation and
eternal life, flow in scarlet streams from his bleeding

DISPLAYED IN THE PLAN OP SALVATION. 113

veins and breaking heart, like an infinite ocean with-
out shore or bottom! Here you may come and see
the immeasurable ocean of the love of God, that mo-
ved from all Eternity in the infinitely gracious and
compassionate heart of Jehovah, to lost sinners of
Adam's race, finding vent through the bleeding veins
of the son of God! Yea, faith may come and see the
bloody sufferings, the dying agonies and the expiring
groans of the incarnate God, giving life, eternal life,
to innumerable millions to an exceeding great num-
ber, like sand by the sea shore!

Again you are called, to come and see what a pre-
cious and suitable saviour Jesus is, when viewed in
his kingly office. The Father declares, that "he is the
King) that he has set upon his holy hill of Zion;" and
in Matthew, he himself tells us, "that all power in
heaven and in earth, is committed to him" As a king,
like an Almighty conqueror, he has demolished the
strong holds of the Devil ; he has overturned the dark
empire of hell ; he has rescued millions of lost sinners
from the devouring lion of the infernal pit ; and he has
led the monster, Death, in chains! In the day of his
power, he subdues the hearts and wills of the most
stubborn, hell-hardened rebels: he lays them like
humble penitents in the dust, and makes them the
obedient and willing subjects of his cross: he bruises
the Old^Serpent under their feet, and makes them
conquerors and more than conquerors at last, over sir x
Satan, death and hell!

3, You are called to come and see Mercy and Truth
meeting together, and righteousness and peace kiss-
ing each other in the person of Christ; and the at-
tributes of the Godhead meeting, uniting and harmoni-
zing in that great salvation which Christ has wrought

15

114- THE EXCELLENCIES OF, CHRIST AS

out for poor lost sinners by his obedience and suffer-
ings.

Here you may see everlasting love exhausting the
very funds of heaven, laying out the boundless riches
of the Godhead, and presenting to perishing sinners
the richest, the greatest, and the most precious gift
that God could bestow: "God so loved the world that he
gave his only begotten son. that whosoever bclievcth on
him should not perish, but have everlasting life" Here
you may see the holy, strict and inflexible justice of
God, receiving the most complete and ample satisfac-
tion in the streaming blood and dying agonies of the
incarnate God; a satisfaction commensurate to its
highest demands infinitely more glorious than if
could have received in the damnation of the whole
human race. Here you may see rich redeeming mer-
cy, flowing in scarlet streams from the bleeding heart
of a dying Jesus : Here you may see the burning throne
of justice sprinkled, and the flaming sword of divine
wrath cooled in the blood of the incarnate God, and
the living way laid open by which God can be just
and the justifier of the worst of sinners.

4. You are called to come and see the rich provi-
sion of the everlasting covenant of peace, treasured up
in Christ. Here you may see the hiding place from
the storms of God's wrath, in which the most polluted
sinners may rest in complete and eternal safety: Here
vou may see the strong hold opened for the reception
of guilty law-condemned sinners: Here you may sec
"the fountain opened for sin and uncleanness" flowing
from the wounds made by the thorns, nails and spear:
Here you may see blood-bought pardons freely offered
to the chief of sinners : Here you may see the white
robe of a perfect law fulfilling righteousness, that co-

DISPLAYED IN THE PLAN OF SALVATION. 115

vers millions of naked souls, and delivers them from
the curse and condemning sentence of God's holy
law. In a word, you may come and see pardon for
the guilty, strength for the weak, eyes for the blind,
feet for the lame, food for the hungry, and all things
necessary for sanctificatkm and complete eternal glo-
rification.

5. You are called to come and see the gracious wil-
lingness of Jesus to receive the chief and worst of sin-
ners. Who can doubt the veracity of Christ, the Amen,
the faithful and true witness? The calls, offers and in-
vitations, that every where abound in the Bible, speak
the very language of his heart "Ho/ every one that
thirsteth, come to the waters!" "Come unto me, all ye
that labor and are heavily laden, and I will give you rest"

But if the word, promise, and oath of God, will not
convince you of Christ's willingness to save, you are
called to come and see plain matters of fact that si-
lence every objection. View his incarnation, humilia-
tion, bitter sufferings and dying agonies. All these
proclaim his gracious willingness to save the chief of
sinners. See him leaving his eternal throne of glory,
veiling his Godhead in clay, bom in a stable, and laid
in a manger; and what is the cause of this amazing
abasement and humiliation? Why, to save poor lost
sinners! View Gethsemane's groans and bloody
sweat! see him buffetted, spit upon, and scourged, till
one might tell all his bones. See him crowned with
thorns, carrying the cross on his bleeding, mangled
shoulders, through the streets of Jerusalem, and up
Mount Calvary to the place of execution ! See him
there hanging on the cursed tree, suspended by four
bleeding wounds. Hear him crying in the most ex-
treme anguish, u My God! my God! why hast thou

116 THE EXCELLENCIES OP CHRIST AS

forsaken me?" See him sinking in the agonies of
death^ and falling a pale, lifeless and ghastly corpse!

Now, sinner, had Christ been unwilling to save you,
would he have endured all this to prevent you from
sinking into hell? When he died justice cried, I am
satisfied! and the language of every drop of blood
which flowed from his veins is, "Come and see.' 1 ''

Again, consider the tears he. shed over obstinate
sinners in the days of his flesh ; his melting and mov-
ing lamentations over the inhabitants of Jerusalem,
the very persons he knew in a few days would imbrue
their hands in his blood and none can doubt his wil-
lingness to save the chief of sinners. When he beheld
Jerusalem, he wept over it, saying, "if thou hddst
known at least, in this thy day, the things that belong to thy
peace;" and after his resurrection, he commanded his
apostles to make the first offers of mercy to the inhab-
itants of Jerusalem the very persons who had im-
brued their hands in his blood. His command was,
"Go preach my gospel to every creature, beginning at Je-
rusalem.' 1 '' A certain author paraphrasing on this pas-
sage, expresses it thus "Go to that bloody city ; as
they are the chief of sinners, so their case is the most
desperategive them the first offers of mercy though
they have blasphemed my divinity, and cruelly im-
brued their hands in my blood though they have des-
pised the tears that I have shed over them, and im-
precated my blood to be upon them tell them it was
for them I shed both, my tears to soften their hearts
towards God, and my blood, that I might reconcile God
to them./- Tell them that you have seen the print of the
nails in my hands and feet, and the print of the spear
in my side, and all the marks of their murdering cruelty;
tell them that all these, so far from giving me vindic-

DISPLAYED IN THE PLAN OF SALVATION. 117

live thoughts, concerning them, that every wound and
every scar pleads in their behalf, and cries for their par-
don and redemption before God and enables me to be-
stow it ; yea, if you see.that poor unhappy wretch who
ran the spear into my side, tell him there is a nearer
and better way to come to my heart even to my heart's
love! If he will look upon me, whom he has pierced,
and mourn, I will cherish him in the same bosom he
has wounded; and he shall find the blood he has
shed-j a sufficient remedy against the sin of shedding it.
Tell him he will put me to more pain in rejecting this
offer of my blood, than he did when he drew it forth!"
6. Come and see the wonders that the redeeming
blood and all conquering love of Jesus has performed
in^every age of the world. Here you may see spi-
ritually dead souls awakened, converted and raised
up to newness of life; hearts of stone harder than the
adamant broken and melted into floods of penitential
sorrow ; eyes that were blinded by the God of this
world, opened and enlightened to behold the glory of
God in the face of Christ Jesus to behold the ravish-
ing beauty of Immanuel to see the height, depth,
length and breadth, of the immeasurable ocean of the
love of God in Christ Jesus which passes all created
understanding. Here you may see the enemies of
God, the veterans of the camp of hell, ministers of
wickedness, lying at the feet of 'Jesus, weeping, par-
doned penitents! In a word, you may come and see
debauchees, thieves, murderers and hell-hardened de-
ists, transformed from glory to glory in the image
of Christ an exceeding great multitude, which
no man can number, redeemed out of all nations and
kindred, and tongues, and people, who were once
in sin, and children of wrath even as others, but

i 18 THE EXCELLENCIES OF CHRIST AS

their robes have been washed and made white in the
blood of the Lamb.

7. Come and see how sweet the love of Jesus is, and
how ravishing the glories and, beauties of his face ap-
pear to the pardoned believer in his sweet seasons of
communion with God, We are creatures who are nat-
urally curious ; we are solicitous to know secrets and
find out mysteries. Well, here is the secret of the Lord,
that is, with them that fear him ; here are the mysteries
of the kingdom of heaven, which none know but the
heaven born soul ; here is the hidden manna, the white
stone, and the new name, that no man knows but him
that receives it; here is Christ's banqueting house
heaven upon earth the apples of Paradise the
grapes of Eschol, the wine, milk and honey of Canaan:
Here is the peace of God that passeth all understanding
the joy that is unspeakable and full of glory. Here
the pardoned believer sits down under the shadow of
Christ with great delight, and finds his fruit pleasant
to the taste. Like Moses from the top of Pisgah, he
.views the land of promise ; by faith he views his ever-
lasting inheritance, and reads his title to that inheri-
tance, in the red lines of the blood of Christ. These
views fill the soul with joy unspeakable and full of glo-
ry. Now the believer sinks into the dust before God,
and cries with Job, "before I heard of thee by the. hearing
of the ear, but now mine eye seeth thec, wherefore I abhor
myself] and repent in dust and ashes,' 1 ' 1

8. You are called to come and see how soul refresh-
ing the smiles of Jesus are to the dying believer, when
he is parting with time, when he is about to take a
long farewell of all earthly things, when the light oi
glory begins to dawn, and the angelic guards begin to
appear. See the believer in the last agonies of death.

DISPLAYED IIS' THE PLAN OF SALVATION. 1 19

leaning his fainting head on the living bosom of Jesus
heaven dawning the sun of righteousnes shining
into his departing soul with what joy can he then
take a last adieu of this wretched and ensnaring world
and wing his flight to climes of glory!

II. Show what it is to "Come and see." The mean-
ing of the expression is, to believe on the Lord Jesus
Christ. Thus in Isaiah, "Look unto me and be ye saved;"
that is, believe in me. To come and see, signifies that
we part with the love and practice of every sin, and
accept of salvation on God's terms. Christ is offer-
ed in the gospel to guilty sinners as God ? s unspeak-
able gift; therefore, to come and see is to accept of
Christ in alLpmces as a free gift.

Would you come and see the suitableness, fulness
and all-sufficiency of Christ, then like blind Bartimeus.
you must lie by the way-side; when Jesus of Naza-
reth passeth by, you must cry for mercy as the con-
demned criminal cries for a pardon, and take no deni-
al, till the almighty voice of the Son of God speak
peace and pardon to your soul.

But to be more particular, would you attempt to
come and see

You must attend to the business of your salvation.
as a work of the last importance, and which must be
done. You must listen to carnal excuses no longer:
you must now begin that important work put it off no
longer for the present is God's time. Therefore, like
Lot, "arise, flee for your life look not behind you
tarry not in all the plain? for eternal life is to be forev-
er lost or won.

2. You must forsake your vain companions, vain
conversation, and every known sin; you must diligent-
ly attend to the performance of every known duty ;

120 THE EXCELLENCIES OF CHRIST AS

and seek the Lord in all the means of his appoint-
ment. Thus you must pray in your family and in se-
cret; you must frequently reflect on your dreadful con-
dition vvhile destitute of an interest in Christ, for you
are now in the plains of Sodom under the curse of God ;
therefore reflect on the danger of turning back, and
take care that you do not sit down on a false, delu-
sive hope.

3. Attend to the voice of conscience, cherish every
motion of the Holy Spirit, and like the importunate
widow, give the Lord no rest until he speak peace and
pardon to your soul.

'X 4. Resolve in the strength of God.npyer to rest in
v tyour reformations, duties, prayers, teajjs or melting
frames, till the Lord himself speaks peace to your
heart.

5. Lie at the feet of Jesus, and like an humble peni-
tent, plead his gracious free offers of mercy to the chief
of sinners; plead the infinite, all-sufficiency of that
atoning blood which has washed away the guilt of
millions. Meditate on the fulness and freeuess of the
great salvation which is provided for miserable, lost,
perishing sinners of every description. Attempt to
stretch forth the withered hand and to throw your
helpless, perishing, dying soul into the outstretched
arms of sovereign mercy crying, Lord give me faith!
help me to believe! Lord open my understanding!
let the light of the knowledge of the glory of God
shine into my benighted soul!

III. Answer some objections, and

]. Says some poor Christless sinner, I am called to
come and see the beauties and glories of Jesus; but
this is a dark mystery Jesus is an unknown Christ to
me.

DISPLAYED IN THE PLAN OP SALVATION. 121

AnswerGo to Jesus with your complaint tell him
you are blind and cannot see. He came into our
world on the kind, gracious errand, to seek and save
the lost to seek and save just such as you. He
came u /o open the eyes of the blind to proclaim liberty
to the captives^ and the opening of the prison doors to
them that were bound"

2. Do you 'know and feel that you are blind; the
spirit of God taught you this truth. While you are out
of Christ your case is so dreadful that no language can
describe it; but dreadful as it is, while the spirit of
God strives with you there is hope; therefore plead
with vehemence you have the word and promise of
God, that "him that cometh to Jesus, he wilt in no wise
cast out" But do you say, t am not only blind but
dead; dead in trespasses and sins; I do not sensibly
feel my case; my heart is as hard as a rock; I have
no disposition to come to Christ; why then should I
attempt to come till God gives me the disposition?

Answer Wretched sinner, you are the very person
above all others who should be storming heaven with-
your cries, for there is.no case on this side of hell
more desperate, with this exception, that we hope your
day of grace is not eternally past, but that the spirit
is still striving with you. A want of heart, will and
disposition to fly to Christ is a death spot a. hell
spot not only a symptom of spiritual death, but a
woful token that the second death is taking hold of
you. It is a proof of the most daring enmity and re-
bellion against God. Your great excuse is that you
cire in such a dead sleep, that you cannot see nor feel
your danger. This excuse is your crime. Spiritual
blindness and hardness of heart are soul damning
sins. As well might the robber plead his insatiable

16

122 THE EXCELLENCIES OF CHRIST AS

covetousness, as an excuse for his crime, or the mur-
derer plead his unconquerable malice. Are you
blind to your danger: And what says the won! of
God to your case? *"This is the condemnation,that light
is come info the world, and men love darkness rather
than light, because their deeds are evil" Is your heart,
hard and unfeeling: What does Jehovah himself say
of this excuse? "Thy hard and impenitent heart trea-
Surest up unto thyself wrath against the day of wrath
and revelation of the righteous judgment of God" Poor,
spiritually, dead soul, stop suspend the laughter of
fools for a moment, while I deliver to you the sweetest
news that ever reached the ears of sinners out of hell.
''This is a faithful saying and worthy of all acceptation
that Christ Jesus came to save sinners" sinners of the
worst kind sinners even of your character and des-
cription. "He is the resurrection and the life;" and
if you believe on him, though you were dead, yet you
shall live: he has an almighty voice that can raise
the dead from their graves at his command. Lazarus,
though four days dead and in a state of putrefaction,
sprung into life, when he said,, Lazarus come forth,
And would you but com.e and see, had you but one
faith's view of his lovely face, this would subdue
your heart, conquer your will, and make you willing
to part with all things for this pearl of great price.

3.. But, says some Christless soul, I have had many
calls by the word and spirit of God I have often re-
solved that I would try to come and see, but owing to
the cares of the world, and snares of the wicked, I
have quenched my convictions and again turned back
to sin; and although I wish to come to Christ, before
I die, yet this is not a convenient time. I pray you
have rae excused until I become satisfied with the

DISPLAYED IN THE PLAN OP SALVATION. 123

pleasures of this world, or until I am in such circum-
stances that I can obtain religion without being ex-
posed to reproach. Is this your character, your
case is desperate your day of grace is drawing near
the eleventh hour the Judge of quick and dead, who
carries the keys of hell and death, who shuts and no
man opens, has declared his spirit shall not always
strive with you ; and that "he that is often reproved and
st'iffcneth his neck, shall suddenly be destroyed, and that
without remedy" Then let every conviction-stifler here
be persuaded to come to Jesus, and thereby take shel-
ter in the strong hold appointed for the prisoners of
hope before it is eternally too late.

4. But, says som.e heavy laden sinner, I have been
long trying to come and see. Were I in possession of
ten thousand worlds, and could Christ be bought, I
would freely give them all for an interest in him; but
the more I try to come and see, the more clearly do I
discover my own misery, and the more darkly does
the plan of salvation appear. Alas! what shall I do?

The vengeance of God pursues you the flaming
sword of divine justice is unsheathed. Theye is no
hope, help nor safety for you but in Christ: therefore,
escape for your life, storm the heavens with your cries.
Jesus stands with open arms ready to receive you
his bleeding wounds and dying groans invite you all
that he did for your salvation bids you welcome j
therefore venture upon him and you shall see the glory
of God,

' SERMOtf VIII.

THE BELIEVER EMBRACING CHRIST.

Then took he him up in his arms, and blessed. God. LUKE ii. 28.

THIS is a pleasing truth, "Unto you, therefore, which
believe, he is precious" No sooner does a sinner ob-
tain a faith's view of Jesus Christ, than his heart is
filled with "joy unspeakable and fall of glory" The
psalmist, speaking of Christ, says, that "he is fairer
than the sons of men, and his loving kindness is better
than life." What comfort and holy joy must good old
Simeon have felt when he held the lovely Jesus in
his arms ! As Dr. Watts beautifully expresses it :

"With what divine and vast delight
The good old man was fill'd,
When fondly in his withered arms
He clasped the Holy Child."

In the context it is said, that "Simeon was just and
devout;" that is, he lived in the love and practice of all
the duties of the first and second table of the law of
God; and all true believers are careful to maintain
good works. Simeon "was waiting for the consolation
of Israel^" that is, he anxiously looked, and fervently
prayed, for the coming of the promised Messiah, who
is "the consolation of Israel" "It was revealed unto him
by the Holy Ghost, that he should not see death before he
had seen the Lord's Christ;" therefore he saw him by
the eye of faith before he beheld him with his bodily
eye; so faith in the promises always precedes and pre-
pares the soul for the sensible enjoyment of Christ in
time, and fort^e immediate enjoyment of him in the

THE BELIEVER, &C.

heavenly state. The Evangelist proceeds: <VW he
came by the Spirit into the temple, and when the parents
brought in the child Jesus to do for him after the custom
of the law, then took he him up in his arms and blessed
God" From these words we may observe,

1st. As aged Simeon took the blessed Jesus in his
arms, so it is the privilege of every true Christian to
embrace Christ in the arms of faith/

2d. Simeon met with the infant Saviour in the tem-
ple ; so the followers of Jesus often meet with, and by
faith embrace Christ in the house of God. There are
the chambers of his love, where they are permitted to
see his glory, and sit under his shadow with great de-
light; for this privilege David earnestly longed: "Owe
thing have I desired of the Lord, that will I seek after,,
that 1 may dwell in the house of the Lord all the days
of my life, to behold the beauty of the Lord, and to in-
quire in his temple"

3d. Simeon had a promise, "that he should not see
death before he had seen the Lord's Christ;" the accom-
plishment of which we have in the words of the text.
The fulfilment of God's promises is certain, therefore
all the followers of Christ may confidently trust in the
word of the God of truth, for he is always as good as
his promise. He promised Simeon that he should see
the Lord's Christ, and he had not merely a sight of
him, but he had him in his arms, and near his heart.

4th. Simeon took the infant Saviour in his arms, and
pressed him as near his heart as he possibly could.
And the soul that meets with Christ in the ordinances
of God's house, takes him in the arms of his faith,
presses him to his heart, and gives him the highest
place in his affections.

In the discussion of the subject, we shall

126 THE BELIEVER

I. Speak of the faith which embraces Christ.

II. When the believer takes Christ in his arms of
faith.

III. Some of the effects of this meeting.

I. The faith that embraces Christ. And here we
would observe, that nature cannot produce it, but it is
implanted in the heart by the Holy Spirit of God;
hence in Scripture it is styled "precious faith" "The
faith of God's elect" "Faith that works by love"
"Faith that purifies the heart" &c.

This faith the sinner cannot exercise by the opera-
tion of his natural powers upon the truth of, God's
word and promise, for such a faith devils and damned
reprobates may possess. The unconverted sinner is
as incapable of acting faith or laying hold of Christ, as
a man born blind is of opening his eyes and beholding
the natural light, or as a dead corpse is of performing
the works of a liviug man.

The faith that unites the soul to Christ presupposes
a thorough conviction of sin, which breaks up the
fountains of the great deep of the heart, lays open the
secret dens of hidden wickedness, and renders a
Christless state intolerable. It implies a despair of
help from any created arm, and that the sinner is
dead to all hope in. himself. Faith implies a know-
ledge of Christ "Jlnd this is life eternal, that they might
know thee, the only true God, and Jesus Christ whom
thou hast sent" It implies a view of the divine glory,
manifested in Christ "For God, who commanded the
light to shine out of darkness, hath shined in our hearts
to give the light of the knowledge of the glory of God in
the face of Jesus Christ" Christ, by his spirit, opens
the understanding of the sinner to discover the spiri-
tuality of God's word, and to see the fulness, suitable*

EMBRACING CHRIST, 127

ness and preciousness of Christ in his two natures,
person and offices of prophet, priest and king. There-
fore,

It implies the full and cheerful consent of the heart
to receive Christ in all his offices, to accept of salva-
tian on God's terms, and to part with all things for this
pearl of great price, and the soul's living and depend-
ing on Christ for wisdom, righteousness, sanctification
and redemption.

But, to render the subject as plain as possible, we
shall mention a number of scriptural expressions by
which the nature and operations of faith are illustrat-
ed: thus, John styles it a receiving of Christ. "But as
many as received him, to them gave he power to become
the sons of God, even to them that believe on his name"
From this passage it is evident that Christ is the free
gift of the Father, presented to us in the gospel, and
he is ours, when we accept of him. It is called allying
for refuge to the hope set before us: '"'-Who have fed for
refage to lay hold upon the hope set before us" This
expression has a particular allusion to the man slayer,
under the law, who fled from the avenger of blood.
The pursued person was not to turn aside to any of the
cities of Israel ; he was not to flee to his own house,
nor to the temple, but to the city of refuge. So, the
awakened sinner must fly to Christ, the only hiding
place from the storm and covert from the tempest of
God's wrath. The curse of the law and the flaming
sword of divine justice pursue the sinner, and there is
no hiding place in earth or heaven but in Jesus Christ,
who stands with outstretched arms and yearning bow-
els, while Gethsemane's agonies and Calvary's dying
groans proclaim his willingness to receive and shelter
even the chief of sinners. As the man slayer, when

1.28 THE BELIEVER

he entered the city of refuge, was secure, so the sin-
ner who has fled to Christ is in perfect safety, for jus-
tice is satisfied, and all the attributes of God are glo-
rified by the death of Jesus. It is called a submitting
to the righteousness of God : they "have not submitted
themselves to the righteousness of God" What a con-
descending expression! Shall it be termed submis-
sion for a condemned criminal to accept of a pardon,
or for a person destitute of clothes to accept of a
garment? The expression plainly points out the ar-
rogant pride of the heart of man. While we are in
a state of nature we imagine ourselves completely co-
vered with a perfect robe of righteousness of our own
manufacture; like the Laodiceans, we think that we
are "n'c/i and increased in goods, and have need of no-
thing ? and we disdain to be obliged to another for his

o '

righteousness ; but when the sinner, by faith, lays hold
of Christ, all these towering imaginations are levelled
with the dust, and he counts "a// things but dung that
he may ivin Christ:" "JVW having his own righteous-
ness, but the righteousness of God by faith;' 1 '' and the
language of his heart is, "In the Lord have I right-

eousness"

It is called a taking hold of God's covenant: "Take
hold of my. covenant" The gospel may be compared
to a rope cast among a number of drowning men;
God, by his ministers, cries to perishing sinners, who
are sinking into the gulf of hell, "TAKE HOLD OF MY
COVENANT," and I will deliver you from going down in-
to the pit. When a sinner believes in Christ he takes
hold of this rope of salvation, the covenant of grace,
like Jeremiah, who took hold of the cords let down to
him in the pit; on this he lays his whole weight, say-
ing, "'this is all my salvation and all my desire;" on this I
trust my perishing soul.

EMBRACING CHR1BT. 129

It is called the opening of the heart to Christ: "Be-
hold J 'stand at the floor and knock; if any man hear my
<coi<% t and open the door, I will come in to him, and will
;;up with him and he with me." When Lydia believed
on Christ, it is said. "The Lord opened her heart"' This
expression implies that the heart of the sinner is bar-
red and bolted against Christ, but no sooner does he
by faith view his beauty and excellency than the doors
of the understanding and affections fly open, and the
king of glory enters in with all his heavenly train. It
is termed a feeding on Christ ; "Except ye eat fhefeshof
the son of man, and drink his blood, ye have no life in
you." This expression implies that the believer takes
hold of Christ and applies him to his own particular
case, as a starving man takes food and eats it.

It is termed "the substance of things honed for. th

" <~ 1 V ' &

* !f &&g&& of things not seen." It is to the believer wliat

P-^fcHWW- j

bonds, deeds and charters are to the man of business*
which, although only so many pieces of paper, are the
substance and certain evidence of wealth and riches;
,so the word and promise of God are the believer's
bonds, or the evidence of his right to "a crown of glory
that f add 11 not away'' It is called a looking unto
Christ: "They shall look upon rns ichom they pierced;"
and in the text it is represented as an embracing of
Chvist: "Then- tool: he him up in his arms" Simeon
took Christ in his bodily arms, but it was his embrac-
ing him in the arms of faith which caused him to bless
God; and of the arms of faith, we would notice the
following particulars:

1st. They are leaning arms: they hold by Christ in
his word and promises : they rest upon him as upon
immovable rock. As a sickly female clasps her arras
around her beloved husband, and leans upon him

17

130 THE BELIEVER

while his strength is sufficient to support and bear he?-
along, so faith leans upon Christ, and depends upon
his all-sufficiency for all things necessary for time and
eternity. And this is the meaning of these words,
"fflhb is this that cometh up from the wilderness, leaning
upon her beloved?" ^Thou wilt keep him in perfect
peace whose mind is stayed on thee lecause he trusteth in
thee."

2d, They are winning arms ; hence saith the Apos-
tle, "/ have suffered the loss of all things, and count them
but dung, that 1 may win Christ." Saith Christ, "The
kingdom of heaven is like unto a merchantman seeking
goodly pearls, who when he had found one pearl oj great
price, went and sold all that he had and bought it." This
evidently alludes to the believer's parting with all the
pleasures of this world that he may win Christ. Faith.
v ***"i1T*such a winning grace that it is always recgj^wjg,
from Christ's fulness "grace for grace" It digs into
the rock of ages and finds unsearchable treasure; it
sometimes views the heavenly Canaan and fills the
heart with "joy unspeakable, and full of glory"

3d. They are capacious arms. The world, with all
its pomp and splendor, cannot fill them. Nothing short
of God in Christ can do this. Saith the apostle, "/
count all things but loss for the excellency of the know-
ledge of Christ Jesus, my Lord." Indeed all the glories
of heaven, without Christ, could not satisfy the be-
lieving soul. Saith the psalmist, "whom have 1 in hea-
ven but thee"

They are grasping arms; they not only stretch wide

and embrace much, but they hold fast what they get.

, AV , jSaith the spouse, "1 held him fast, and would not let

him go." They take hold of the omnipotent God and

will not let him go, even when he seems to shake

EMBRACING CHRIST. 133

himself loose ; a plain example of this we have in the
case of Jacob, who took hold of the angel of the cove-
nant; and what is truly wonderful, the Creator 'be-
comes a suppliant to his creature, saving, "Let me
go;" but the faith of Jacob replies, "1 will not let
thee go, except thou bless me;" as if he should say
The day may break, the night may come, and the
clay may break again, yet "1 will not let thee go, except
thou bless me." And thus poor, helpless Jacob, and
the all-sufficient 'and compassionate God, will not
part until the blessing come. By the strength of the
prayer of faith, "he had power over the angel, and pre
vailed; he wept and made supplication unto him." Ill
like manner, the faith of Moses holds back the sin
avenging arm of Jehovah: "Now, therefore, let me
alone, that my wrath may wax hot against them* and that
1 may consume them." "And Moses besought the Lore?,
his God, and said, Lord, why doth thy wrath wax hot
against thy people? Turn from thy fierce wrath and
repent of this evil against thy people. Jlnd the Lord re-
pented of the evil which he thought to do unto his people"
By faith Joshua inverted the laws of nature and stop-
ped the sun and moon in their courses; by faith Elijah
shut and opened the heavens; by faith the prison door
opened to Peter, and the chains fell from his hands
and feet ; in a word, the arms of faith embrace Christ,
and they never let go their hold the first hold that
faith takes of Christ, unites the soul to him forever.
Saith the apostle, "Who shall separate us from the love
of Christ?" "/ am persuaded that neither death nor
life, nor angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor depth, nor any
other creature, shall be able to separate: us from the love of
God, which is in Christ Jesus our Lord"

132 THE BELIEVER

5th. The arms of faith are active. True, they do
not work for reward on the footing of the old covenant;
all their exertions are like those of the beggar when
he receives alms without money and without price.
Faith manifests its heavenly origin by a cheerful and
unreserved obedience to all the commands of God. It
delights in the law of God, and takes the sweetest
pleasure in the paths of duty ; in a word, "as the body
without the spirit is dead, so faith without works is dead"

6th. The arms of faith are fighting and victorious;
therefore, the apostle, speaking of the Old Testament
worthies, says that, "through faith they subdued king-
doms, wrought righteousness, obtained promises, stopped
the mouths of lions, quenched the violence of fire, escaped
the edge of the sword, out of weakness were made strong,
waxed valiant in fight, turned to fight the armies of the
aliens" By the arms of faith, the feeble Christian
leans upon omnipotence, and thereby gains a com-
plete victory over the world, the flesh and the devil
Faith gains all its victories through the blood of the
Lamb. Saith the apostle Paul, "I can do all through
Christ, who strengthened me." Hence, as Rutherford
says^ "a poor milk-maid in the chimney-corner, by the
prayer of faith, can do more for the church of Christ,
than a general with a hundred thousand men ; for by
one act of faith she sets all the wheels of omnipotence
to work;."

II. jWhen the believer takes Christ in his arms of
faith ne embraces him in his conversion; when the
almighty arm of Jesus snatches him as a brand from the
burning, draws him from the horrible pit and the miry
clay, and sets his feet upon the rock of ages, view him
upon the brink of a burning hell, the hopes of mercy
almost gone, scarce a peradventure left; the av-

RECEIVING CHRIST. 133

rows of the Almighty sticking fast in his heart, poison-
ing and drinking up his spirits, the burning beams of
the wrath of God falling upon his soul, and the fore-
bodings of hell racking his conscience ; see him lost to
all hope in himself, making this last resolve, I will go
to Jesus, and if I perish, I will perish at his feet ; when
all appears dark, gloomy and hopeless; the light of
the knowledge of the glory of God in the face of
Christ Jesus breaks into his soul ; the glorious plan
of salvation is laid open to his view; by faith he be-
holds the precious loving Jesus arrayed in all the
boundless glories and excellencies of the Godhead,
able to save unto the uttermost, a Saviour suited exact-
ly to his desperate case, and withjoy he accepts of him
on the terms upon which he is offered in the gospel, viz.
freely, fully, cordially, and affectionately, without mo-
ney and without price, that is, without any recom-

*i

mending qualifications. \ Says the sinner, this Christ
just suits me, and that "moment his heart yields, and
when by faith he views this precious Saviour, all his
burden of sin and guilt is carried away and lost in the
red sea of divine blood, and joy and peace flow like a
stream from the Eternal Throne into his soul. When
faith views Christ as truly God and truly man, possess-
ed of all the perfections of the Godhead and of every
excellency of which human nature is capable then his
language is, he is precious. None but Christ will do
for me. "Whom have I in heaven but thee, and there
is none upon the earth I desire beside thce" When,
faith views the effects of the mediation of Jesus
Christ, viz. justification, sanctification, glorification
and eternal life, and the believer feels the spirit of
God bearing witness with his spirit that his sins are
pardoned, that God, is his father reconciled in Christ,

134 THE BELIEVER

and he can cry "dlbba Father, my Lord and my God,"
then created language cannot describe the feelings of
his heart, then like aged Simeon he embraces Christ,
he presses him to his heart and he blesses God.

2d. The believer sometimes takes Christ in the arms
of faith and embraces him, when, like aged Simeon,
he comes to the house of God, and the word being
faithfully preached is carried with power to his soul,
enlightening his understanding, giving him a Pisgah
view of the promised land, and clear evidences of his
interest in that glorious inheritance purchased by the
blood of Christ.

3d. The believer takes Christ in his arms, when ex-
ereised in the furnace of affliction, he is visited by
Christ, as in the case of Jacob, when t-> the view of
sense and reason all things are again-st him. how
sweet is a smile from Christ at such a time! and what
a heaven upon earth is it then to embrace him in the
arms of faith! thus Shadrach, Meshech and Abednego
had Christ, in their arms when they were thrown into
Nebuchadnezzar's fiery furnace. When Daniel was
cast into the lion's den, by faith he embraced Christ;
when Paul and Silas were confined in the dungeon,
they had Christ in their arms and sung psalms at mid-
night; when John was in the isle of Patmos, and
Christ appeared to him in his glory, he embraced
him in the arms of faith; and when the blessed mar-
tyrs were dying'with the most excruciating pains, they
had Christ in their arms of faith, and thereby were
enabled to triumph over death in its most terrific form,
and declared to the spectators that in the midst of
flames and faggots they experienced no more pain
than if they were lying on a bed of roses.

4th. The believer sometimes meets Christ and em-
braces him in the arms of faith when he is seated at a

EMBRACING CHRIST. 135

communion table, then by faith, he sees a mangled,
bleeding, dying, rising, triumphant Jesus, heading his
own table, and feasting his blood-bought children with
the bread of life and the milk and honey of Canaan.
Then faith views him in ineffable glory with a crown
upon his head, arrayed in the dyed garments of salva-
tion, with his vesture dipped in blood, and that name
written upon his robe and upon his thigh, "THE KING OT

KINGS AND THE LORD OF LORDS."

The believer embraces Christ in the arms of faith in
the hour of death, when his body is about to return to
the dust, and his soul to wing its flight to his Father's
house. believer, how sweet will it be to die with
Christ in your arms! then death will have no terror
for you, then like Moses you will die in the embraces
of God, and like Stephen you will behold "The hea-
vens opened and* Jesus standing at the right hand of God;"
and you will be enabled. to sing the victor's song, "O
death, where is thy sting? grave, where is thy
victory ?"

III. The effects of the believer's meeting with and
embracing Christ. When Simeon met with Christ at
the temple, he took him in his arms and blessed God,
and the moment the believer embraces Christ he prais-
es God. No sooner was David drawn from the hor-
rible pit and miry clay, and his feet placed on the rock
of ages, than a new song was in his mouth, "praises
to our God." When the Ethiopian Eunuch found
Christ he went on his way rejoicing, and many are
the songs of praise uttered by the believer when he
embraces Christ in the arms of faith, thus he sings the
everlasting and unmerited love of God; when the
soul is enlightened to behold the transcendent beauty
of Deity, when he sees his sin, his word, his law, and

THE BELIEVER

the plan of salvation in all their excellency, then he
is in love and wonder; when lie beholds the horrid de-
pravity and misery of the human race, and considers
the wonderful condescension of Jehovah, displayed in
the plan of their salvation, then the language of his
heart is, "0 how infinite is that love which influenced
the Eternal Jehovah to look upon such a worthless
wretch as I, weltering in tny blood." And did he look
with an eye^of compassion upon me among the many
millions of Adam's ruined race, upon me, who, if possi-
ble, was more guilty, abominable and deserving of
hell than all the rest: Did Jesus undertake my cause
infinite ages before I had an existence? amazing
and unutterable grace ! Let me sink into nothing be-
fore the Eternal All, for I am lost in wonder, love and
praise!

When Christ is in the believer's arms, he possesses
his highest affections, then he is on his lips, and is the
subject matter of all his songs of praise; and it is not
wonderful that Christ should possess the affections,
and that his name should be upon the lips of the be-
liever, when we reflect that he became his surety, as-
sumed his nature, wept in Bethlehem, sweat blood in
agony in Gethsemane, and groaned and died on Cal-
vary, shedding the last drop of his precious blood as
the price of his ransom. No wonder that Christ should
be the subject matter of the believer's songs of praise,
when he burst the bars of death, rose triumphant, led
captivity captive, and received gifts for men, and has
gone to heaven to prepare a place for all his blood
bought purchase. The burning throne of justice has
been sprinkled with his blood, and Jehovah now ap-
pears clothed in love. The enlightening, convicting,
and sanctifying influences of the Holy Spirit now flow

EMBRACING CHRIST, - 137

like "a pure river of water, clear as crystal, from the
throne of CM and the Laml." Jesus Christ purchased
all temporal, spiritual, and eternal blessings for his
people; he is infinitely amiable and excellent in his
person, nature, and offices; therefore it is not won-
derful that he should be the subject matter of the be-
liever's songs of praise; when by faith they embrace
him in this world, and when they arrive at their Fa-
ther's house, heaven will ring with their loud and ev-
erlasting acclamations of praise and' gtopy to him
that sitteth on the throne, and to the Lamb forever.
Amen,

SERMON IX.

THE EXPERIENCE AND PRIVILEGES OF THE TRUE

BELIEVER.

There is therefore now no condemnation to them which are in Christ
Jesus i who walk not after thejlesh, but after the spirit. ROM. viii. 1 .

.
As one 3&S&& differs from another in magnitude, so

the epistle to the Romans has a greater lustre and
beauty than many other parts of the sacred volume;
and the eighth chapter seems to possess a beauty
and dignity transcending every other part of the epis-
tle. This chapter contains a short synopsis of all the
leading doctrines of the cross. Here, the whole eter-
nal scheme of redemption is marked out from its ori-
gin in the eternal counsels of the Deity, until its ter-
mination in the glorification and eternal blessedness
of all who are purchased by the blood of Christ. The
eternal electing love of God, effectual calling, justifi-
cation, and glorification, are here represented as be-
ing inseparably connected, like the links of a chain :
therefore the chapter begins with "no condemnation to

- "* i-

them which are in Christ Jesus" and concludes with
no. separation from the love of God.

In this chapter we have the most plain and decisive
characteristics of the heaven-born Christian; by
which all the followers of Christ may prove their
union to him, and read their title to their blood-bought.
inheritance in the heavenly paradise. Here you may
find the rich clusters of the sweet promises of God,
hanging on Christ Jesus, the living vine, fraught with
the new wine of Canaan. Here Christ's sufferings

THE EXPERIENCE AND PRIVILEGES, &C. 139

and death, his triumphant resurrection and ascension
to the mediatorial throne, and his all prevailing in-
tercession with the Father, are laid down as the grand
basis of the believer's hope, and the inexhaustible
source of his happiness, in time and through eternity.
Here we are informed that all the persons in the Trin-
ity, all the attributes of the Deity, with all his eter-
nal councils, and all the unsearchable providences of
God, are engaged in behalf of true believers, a view
of which causes the apostle to cry out, "Who shall
lay any thing to the charge of God's elect?" "It is
God that justifieth; who is he that condemneth?" "It is
Christ that died; yea rather, that is risen again, who
is even at the right hand of God, who also maketh inter-
cession for us. Who shall separate us from the love
of Christ? shall tribulation, or distress, or persecution,
or famine, or nakedness, or peril, or sword?" "/ am per-
suaded that neither death, nor life, nor angels, nor princi-
palities, nor powers, nor things present, nor things to
come, nor height, nor depth, nor any other creature, shall
be able to separate us from the love of God, which is in
Christ Jesus our Lord?'

In the preceding chapter, the apostle gives us a
brief narrative of his spiritual exercises. He begins
with his first awakenings, and relates not only the
work of conversion, but also states his conflicts with
the remaining corruptions of his fallen nature, in the
progressive work of sanctification ; and although he
had many hard struggles, with a body of sin and death,
yet upon an impartial self-examination, he declares,
that he did not wilfully sin, but that he delighted in
the law of God after the inner man; that with his
niind he served the law of God, and that he felt the
remains of sin in his soul as a filthy and loathsome

140 THE EXPERIENCE AND PRIVILEGES

^,

distemper which he hated, and longed to be delivered
from, as from a dead, putrid, and rotten carcase, crawl-
ing with filthy vermin. From these considerations; he
proves his gracious state, and having glorified God
that he was united to Christ, in the words of the text,
he shews the unspeakable privileges, and indescriba-
ble blessings to which he was entitled by virtue of that
union.

In the text three things are asserted of all genuine
Christians; 1st, their blessed condition: "They are
in Christ Jesus; they have fled to the city of refuge; they
are in the strong holcl, appointed for the prisoners of hope"
Says the Holy Spirit, "The name of the Lord is a strong
tower, and the righteous run into ?V, and are safe." Again,
"They shall dwell on high; their place of defence shall
be the munition of rocks" "the strong impregnable rocks
of the divine attributes.''''

2d. The blessed consequence of being in Christ:
They are freed from condemnation; they are under
the covert of Christ's blood and righteousness; Christ
has magnified the law and made it honorable; justice
has received complete satisfaction in the streaming
blood, and dying agonies of the incarnate God ; God,
the Father, is well pleased with the believing sinner,
for the sake of the righteousness of his son Jesus;
therefore they are freed from condemnation, "for who
shall lay any thing to the charge of God' 's elect?"

3d. The evidence of their being in Christ expressed
in a twofold manner.

1st. Negatively. "They walk not after the flesh;"
sin is the object of their abhorrence. The depraved
appetites of the fallen nature, are so contrary to the
heaven-born principles implanted in their souls, that
they flee from them as from the dagger of a murderer)

OF THE TRUE BELIEVER. 141

therefore, they do not choose them, delight in them, or
go after their gratification; hence, it is said, with pro-
priety, "they walk not after the flesh, but after the Spirit"

2d. But positively, they walk after the spirit, that
is, they are bound for the better country ; they are tra-
. veiling home to God, on the narrow way that leads
to life; they walk in the footsteps of Jesus; their path
is hedged in by the law and gospel, and the Holy Spi-
rit is their guide ; therefore, they "walk offer the spirit."

In further attending to the subject I will,

I. Explain the phrase, "In Christ Jesus"

II, Speak of the progressive .life of sanctification,
which is here expressed by not walking "after the flesh"

HI. Mention some of the consequences attending
those, who walk "not after the flesh, but after the spirit.' 1

I. The phrase "In Christ." This phrase is fre-
quently used in the New Testament as one of the most
distinguishing peculiarities of the people of God ; and
particularly expressive of their heaven-born nature:
"If any man be in Christ Jesus, he is a new creature: old
things are passed away; behold all things are become
new." "Salute Andronicus and Junia, my kinsmen and
my fellow-prisoners, who are of note among the apostles,
who also were in Christ before me." "Yea" saith the Spi-
rit, "they <iip$gL rest from their labors, and their works'??**
/ do follow them." "Them also who sleep in Jesus, will A
God bring with him."

The phrase "In Christ Jesus, is expressive

1st. Of that strict, inseparable union, which sub-
sists between Jesus Christ and his spiritual children;
lience, they are said to be in him, or united to him, as
the branch is to the vine. Christ is frequently repre-
sented in scripture as the head, and they, the mem-
bers of his mystical body. This union is so intimate.

142 THE EXPERIENCE AND PRIVILEGES

wonderful and endearing, that they are said to be "one
with him" as he is "one with the Father"

2d. To be in Christ Jesus is expressive of their en-
tire dependence on him for pardon, justification, sane-
tification, and eternal life: Christ is the Lord, their
righteousness. Says the prophet Jeremiah, "This is-;-:
the name whereby he shall be called; The Lord, our
righteousness" And says the Apostle Paul, "But of
him, ye are in Christ, who of God, is made unto us wis-
dom, righteousness, sanctification, and redemption" Says
Isaiah, "Surely shall one say, in the Lord have I right-
eousness and strength?" The psalmist tells us, "That
in his righteousness they shall be exalted;" and saith the
apostle, " Yea doubtless, and I count all things but loss for
the excellency of the knowledge of Christ Jesus my Lord;
for whom I have suffered the loss of all things^ and do
count them but dung, that I may win Christ, and 6e
found in him, not having mine own righteousness, which
is of the law, but that which is through the faith' of
Christ, the righteousness which is of God by faith"

But to sum up the whole in one word ; to be in Christ
Jesus signifies the relation in which his people stand
to him, as their covenant head. When first created,
God entered into a covenant with Adam, as represen-
tative of all his posterity. The conditioiukLthis cove-

iW""W

nant, on Adam's part, was perfect obedience ; the pro-
mise on God's part, was eternal life. Now, had Ad-
am' kept that covenant, and perfectly performed the
conditions thereof, he would have secured eternal life,
for himself and all his posterity, as effectually as he
deprived himself and them of it, by the breach of that
covenant j and as he was their covenant head, they
are said to be in Adam: First, all mankind were semi-
nally in him, as their root or natural cause of exist-

OF THE TRUE BELIEVER. . 143

ence. Again, they were in him, as their public repre-
sentative ; for their eternal life, or eternal death, de-
pended on his performing, or riot performing the condi-
tions of that covenant.

Jesus Christ, the second Adam, undertook the re-
demption of fallen man, in the early counsels of eter-
nity ; he engaged to assume our fallen and degraded
nature, and thus to fulfil the law, and satisfy divine
justice, in the room of his elect: To work out a per-
fect righteousness, for their pardon and justification;
that God might be ^just, and the justifier of him that
believeth in Jesus.*" 1 In this respect, all believers are
in Christ, as their covenant head; for as the _first Ad-
am, represented all his natural seed, so the second
Adam, represented all his spiritual seed. This seems
to be the very idea of the apostle, when he .says "Js
in Adam alLdie, even so in Christ shall all be made, alive"
And again, "50 by the obedience of one many, are made
righteous"

As Adam's natural seed were seminally in him in
the first covenant, as their natural root, and federally
in him, as their public head, so in the second cove-
nant, all Christ's spiritual seed, are virtually in him.
as their spiritual root, and actually in him, as their
'"City of refuge-r-their hiding place, and strong tower"
That they were virtually in Christ, as their new
covenant head, before they had an existence, is evi-
dent, from the words of eternal truth; "Jls he hath
chosen us in him, before the foundation of the world, that
we should be holy and without blame, before him in love."
That they were in Christ, as the wheat is in the
grain, that was buried in the earth, is evident from the
words of Christ himself; "Except a corn of wheat fall
the ground, it abideth alone, but if it die it bringeth

144 THE EXPEDIENCE AND PRIVILEGES

forth much, fruit" If Christ had never died, none of
the sons and daughters of Adam' could have entered
heaven. But Jesus died to give life ; eternal life, to
many millions. Christ died, and was laid in the
grave, as the corn of wheat is buried in the earth. And
0, what an increase! what an astonishing crop springs
up frqm our dying Christ ! innumerable millions of liv-
ing Christians; an exceeding great multitude, that no
man can number; a multitude like the sand by the sea
shore redeemed out of all nations, and kindreds, and
tongues and people upon the earth.

But, when they receive Christ, by faith, for wisdom,
righteousness, sanctification and redemption, they are
actually in him as their great covenant head ; their in-
finite, inexhaustible, and eternal, fountain of life, in
whom all the fulness of the Godhead dwells bodily;
and, therefore, Christ is all in all to his children; by
his merits they are pardoned and accepted with God;
by his righteousness they stand justified before God;
by his spirit they are sanctified and prepared for their
heavenly inheritance. Christ's word and spirit, like a
cloud and pillar of fire, guide their feet in the nar-
row way, and almighty grace gives them the victory,
over sin, death and hell, and at last, puts them in pos-
session of their everlasting rest.

But, to illustrate the subject more plainly, we shall
offer a few observations: and,
i 1. All mankind by nature are in the first Adam;
and involved with him, in the ruins of the first cove-
nant. It is evident, that the first Adam entailed two
dreadful evils on all his unhappy offspring, viz.

1st. The curse and penalty, of the broken covenant,

2d. A disposition to seek eternal life, on the footing
of that covenant

OF THE TRUE BELIEVER, 145

That all mankind by nature are fallen creatures,
spiritually dead, and obnoxious both to temporal and
eternal death, is a truth which no one can deny, who
knows his own heart, and views the depravity and
wickedness of mankind in every age and generation
of the world, or who consults God's written word.

Again : It is very evident, that every individual of
Adam's race (while in a state of nature) tries to seek
salvation, and expects happiness on the principles of
the old covenant, from his own good works. One says,
I am a good member of civil society, therefore, I ex-
pect to be happy after death." Says a second, "It is
true, that I do many wrong things, but 1 also do many
good ones; and I am certain my good actions are far
more numerous than my evil ones: I have a very large
balance in my favor ; consequently, I expect to be sav-
ed." Says a third, t; I am just and upright. I defy
the world, to lay any thing to my charge ; therefore, I
am certain of heaven." And says a fourth, "1 am sen-
sible that I am a sinner. It is true, I have led a
wicked life, but then I do as well as I can; moreover,
I expect to reform, and become a good Christian be-
fore I die." These and fifty other classes might be
mentioned, who are all trusting in their own right-
eousness, and depending on the law, as a covenant
of works for their salvation, while the God-exaiting
and creature-humbling plan of redemption, through
the merits of Christ, appears in their view both mean
and contemptible.

Before any of the sons or daughters of Adam
will renounce their own righteousness, and submit to
the terms of sovereign mercy, they must be cut off
and totally divorced from the old covenant, by the
Almighty Power and agency of the Divine Spirit.

19

146 THE EXPERIENCE AND PRIVILEGES

In order to accomplish this important purpose, the
sinner's eyes must be opened to see his lost, guilty
condition ; and this is done by the Holy Spirit, in a day
of power. Now the sinner sees that he is guilty, con-
demned, and exposed to the torments of hell; imme-
diately he works for life, on the principles of the old
covenant. First, he reforms his life; he breaks off
from swearing, drinking, sabbath breaking, gaming,
dancing, &c. and now he imagines all is well with
him. But the Divine Spirit brings the law, with great-
er light and power, to his conscience, and shews him
-that this negative righteousness is a bed too short to
stretch himself on, and a covering too narrow to wrap
himself in. Still cleaving to the old covenant, the
sinner now betakes himself to a diligent and punctual
attendance on all the external duties of religion; he
prays in secret and in his family ; he reads the Scrip-
tures, and attends the preaching of the word upon ev-
ery occasion. Now his conscience begins to take
ease and he makes a Christ of his duties. But the Ho-
ly Spirit lays open to his view, the secret evil and hid-
den wickedness of his heart, and convinces him that
his state is unclean, polluted and vile, still cleaving to
the old covenant. The sinner now tries to amend his
amendments, and to reform his reformations ; he en-
deavors to patch the ragged garment of his own
righteousness; he tries to have his heart deeply affect-
ed in every duty; when he prays he is quite dissatis-
fied, unless he feels some more than common enlarge-
ment; when he hears a sermon, he is quite uneasy,
unless he can shed tears; and his heart is deeply af-
leeteet. Here his conscience takes ease, and he makes
a Christ of his tears, enlargements, and melting frames.
But the Holy Spirit of God redoubles the light of con-

OF THE TRUE BELIEVER. 147

viction ; breaks up the fountain of the great deep of his
'depraved heart; shews him his pride, hypocrisy, athe-
ism, legality and unbelief, his vile affections and filthy
imaginations, with ten thousand other abominations
he never discovered before. Now he weeps and prays>
and cries for mercy; he strives as for life, to cleanse
this Augean stable, and like a man using every pos-
sible exertion, to build a dam across a rapid current,
he piles up an immense bank of duties, prayers, tears,
resolutions and desires, to stop the impetuous flood of
in-dwelling sin and in-bred corruption ; till at length he
meets with some surprising enlargement. Now his heart
is melted ; he is all tenderness ; he is filled with a lively
flow of affections ; and he can pour out his soul in the
sweetest enlargement in prayer; all his burden and
distress appear to be quite gone, and still cleaving
to the old covenant, he takes ease to his conscience,
and makes a Christ of the peace, joy, and satisfac-
tion he feels; but when these have measurably sub-
sided, at the root of his false hope there is a secret
sentiment of condemnation ; conscience secretly tells
him, there is something in religion of which he is ig-
norant; every practical, experimental and searching
sermon condemns him; when he hears the new birth
described, and the believer's first views of Christ, with
their- subsequent effects and consequences, he finds a
dark spot in his experience, that blasts his hope. In or-
der to dislodge him from his refuge of lies, the Holy
Spirit now sends the light of conviction, with redoubled
vigor, into his soul ; he shews him that he has no foun-
tion in the whole word of God, fora hope of religion;
that all his joys and hopes are wild delusions; that,
his whole nature is sin; his heart filled with enmity
and hatred against God ; that he has no more power

148 THE EXPERIENCE AND PRIVILEGES

to think a good thought, or do a good action, or to -com-
mand one holy desire, or pious affection, than he has
to create a world, or raise the dead from their graves.
Now he beholds the flaming sword of divine justice,
unsheathed and pointed at his guilty heart ; now ven-
geance frowns, and hell gapes to receive him to her
burning centre; now he asks from the heart, What
shall I do to be saved? The ministers of the gospel,
God's word, and his Holy Spirit say to him, "Believe
Ofi the Lord Jesus Christ, and thou shalt be saved.''''

He tries to obey the commands of the gospel, but
still, upon the principles of the old covenant, he en-
deavours to spin a faith out of his own bowels; but
faith, in its very nature, appears to be a dark mystery.
Christ, the glorious object of faith, is entirely an un-
known object; all is dark as midnight. He can no
more keep the law, than he can create a world; and
he can no more believe or act faith, than he can raise
the dead. And what shall he do? When he is dead
to all hope in himself; stripped of his own righteous-
ness, as naked as the new-born infant; when he feels
a CHristless state intolerable; when he can live no
longer without Christ ; when he can do nothing, but,
like the poor publican, cry, "Lord, be merciful to me a
sinner;' 1 '' like sinking Peter, "Lord, save or I perish;"
like blind Bartimeus, "Jesus of Nazareth, thou son of
David, have mercy on me;" or like the poor Leper,
"Lord if thou wilt, thou canst make me clean" Often
in the most dismal, hopeless, helpless, desperate time,
the glorious, rich provision of the New Testament is
unveiled; God, who at first commanded the light to
shine out of darkness, now shines into his heart; and
gives him "the light of the knowledge, of the glory of
God, in the face of Christ Jesus" Now he discovers

OP TUB TRUE BELIEVER. 140

the glory, beauty, preeiousness, suitableness, and suf-
ficiency of Christ Jesus, the blessed new covenant
h ead.

When Christ opens the eyes of the blind, it is easy
to see things as God sees them; faith now views
Christ in his person and two natures, and in all his
mediatorial offices; a precious, glorious, able, suita-
ble, willing Saviour; just such a Saviour as he needs;
such a 'one as suits his hopeless, helpless, desperate
case. By faith he views the city of refuge ; the hid-
ing place from the storm of divine vengeance; "The
strong tower;" "/Ae strong hold for the prisoners of
hope." He feels himself under the covert of Christ's
blood and righteousness. Now he can say with the
apostle, "Therefore being justified by faith, we have
peace with God" ;; Yea doubtless, and 1 count all things
but loss, for the excellency of the knowledge of Christ
Jesus my Lord; for whom I have suffered the loss of
all things, and count them but dung, that I may win
Christ, and be found in him, not having mine own right*
eousness, which is of the law; but that which is through
the faith of Christ, the righteousness which is of God by
faith" Now the soul is divorced from the old cove-
nant, and married to Christ, the heavenly bridegroom.
He is totally stripped of his filthy garments, the rags
and tatters of his own righteousness; and is clothed in
linen, white and clean; the white robes of Christ's
perfect law, fulfilling righteousness. Now he is in
Christ Jesus "He is a new creature, old things are

' O

passed away, and behold all things are become new ^ "cuid
now, therefore, there is no condemnation, to them that
are m Christ Jesus"

II. Speak of the progressive life of sanctification ;
which is here expressed, by not walking after the
flesh, which is the effect of iM soul's being in Christ.

150 THE EXPERIENCE AND PRIVILEGES

A living fountain will always send forth a vital
stream. The existence of the sun implies constant
emission of light The existence of animal life will
unavoidably manifest itself by breathing, action, ap-
petite and sensation. So spiritual life, union to Christ,
or being in Christ, will manifest itself by the motions,
actions, and operations of the heaven born nature.
Regeneration and sanctification are as inseparably
connected, as the cause and effect; the one is the in-
contestible proof of the other. Therefore, alluding to-
the statement in our text, the believing soul's being in
Christ, is manifested by two evidences; first negative-
ly-; "he walks not after the flesh" Second, positively;
"he walks after the spirit"

Flesh and spirit, according to the language of the
New Testament, signify nature and grace ; or the old
nature and the new.

Flesh is universally taken to express the depravity
of man's nature, its total enmity and contrariety to
the nature of God ; because, the filthy, depraved ap-
petites, passions and propensities of fallen nature,
which rule, govern and tyrannize over the rational
powers and faculties of man, have their existence in
the flesh or bodily part. Hence the highest end of
the unconverted sinner, like the brute, is to indulge
and gratify his base propensities ; and this is what is
meant by '''walking after the flesh" But one of the
distinguishing peculiarities of the people of God is,
that they do not "walk after the flesh"

Those who are in Christ Jesus do not go after strong
drink, or the gratification of a filthy appetite for spiri-
tuous liquors, as the swine goes after the swill trough.
We are told, "That they have crucified the flesh with the
affections and lusts;" "whether they eat or drink, or what-
soever they do, they do all to the glory of Gad" They

OF THE TRUE BELIEVER.

that are in Christ Jesus, do not indulge themselves in
filthy obscene conversation, or impure thoughts, words
or actions-, but their aim is, to keep their bodies pure,
as fit. temples fov the Holy Ghost.

They do not pursue the world and the perishing-
things of time, as their portion, regardless of God and
a future state, like the swine that labors late and ear-
ly, to fill himself with the acorns that fall from the
trees, without ever lifting his eyes towards the God
that bestows them. They that are in Christ Jesus
have set their affections on things above. Like the
old patriarchs, they are seeking "a better country" that
is, a heavenly one; and while in this world, they feel
themselves as pilgrims and strangers, in a dreary wil-
derness.

They that are in Christ do not indulge themselves
in anger, wrath, hatred, revenge, or a disposition to
bite and devour, like the wolf or the tiger. No, they
love their enemies; they bless those that curse them;
and they pray for them that despiteful ly use them,
and persecute them.

But positively, they walk -"after the spirit." By the
spirit here, we understand the Holy Ghost, the third
person of the ever blessed Trinity, the richest boon
God ever bestowed upon the unworthy sons and
daughters of Adam. Hence, says the blessed Jesus, "/
will pray the father,; and he will send you another com-
forter, that he may abide with you forever; even the
spirit of truth, whom the world cannot receive because it
s.eeth him not^ neither knoweth him."

Walking after the spirit implies that the spirit goes
before, and the soul that is in Christ, follows after;
therefore, the idea is, that the renewed soul is led by
the spirit ; "For as many as are led by the spirit

152 THE EXPERIENCE AND PRIVILEGES

they are the sons of God." Here an important ques-
tion arises, viz. what is the path in which the spirit
leads those that are in Christ Jesus? I answer, it is
the narrow way, that leads to eternal life; the path
which begins at the strait gate of conversion, and
ends at the pearly gates of the heavenly Jerusalem.
Saith Christ, "Strait is the gate, and narrow is the way
that leadeth unto life, and few there be thai find it" It
is the way of holiness and self denial, the sure way
mentioned by Isaiah; "And an high way shall be there,
and a way, and it shall be called, the way of holi-
ness; the unclean shall not pass over it; but it shall be
for those: the way-faring men, though fools, shall not err
therein" It is the way that Abel the first martyr,
travelled home to God ; it is the way that Enoch walk-
ed with God three hundred years; the way that Abra-
ham, Isaac and Jacob, together with all the pro-
phets, apostles and martyrs, travelled home to the
heavenly country; hence it is called V 'THE GOOD OLD
WAY." "Thus saith the Lord, stand in the ways and
see; ask for the good old paths: the good old way, and
walk therein, and ye shall find rest to your souls."

It is the -way of deep humility. Our Lord tells us,
that all who travel this way must humble themselves,
and become as little children.

It is a way of close watching and fervent praying;
dangers stand thick on every side ; the lions and dra-
gons of hell infest every part of it ; a subtle and ma-
licious devil, with unwearied diligence, is engaged
day and night, to accomplish the ruin of them that
travel there ; the world, with all its ensnaring tempta-
tions, is engaged to entangle and lead them from God j
and what is worse than all, the remains of corruption
'(a dreadful body of sin and death) infests them;

OF THE TRUE BELIEVER,

through all .these dangerous enemies have the follow-
ers of Christ to bend their course. Hence Jesus ad-
monishes all who travel this way, to "WATCH AND
PRAY," lest they enter into temptation; It is the way
of self-denial and mortification. They that travel
this way must part with all for Christ; they must cut
off their right hand, and pluck out their right eye ;
they must part with the love and practice of every
sin, and boldly encounter all the oppositions that
earth and hell, men and devils, can put in their way;
Hence says Christ, "If any man come after me, let him
deny himself^ take up his cross, and follow me."

It is a way of hard, laborious exertions,, in the use
of all the means and ordinances God has -appointed}
and humble obedience to all his commands. The soul
that travels this way must spend his life in watching
and praying, repenting and believing, doing the will of
God, seeking Christ's presence, travelling by faith, be-
tween his own emptiness and Christ's unwasted ful-
ness. Hence the apostle exhorts all who travel this
way, to work out their own salvation with fear and
trembling; while, at the same time, it is God that works
in them, both to will and to do of his good pleasure;
that is, the person who walks in this way, strives and
labors in the use of means with as much diligence, in-
dustry arid perseverance, as if he were working for
eternal life; and when he does all he can, he views it
but as dross, dung, and filthy rags, in point of justifi-
cation or acceptance with God. He keeps the law
and obeys the commands of God, as if he expected'eter-
ual life as his reward; and yet he views himself as an
unprofitable servant; he depends no more upon duty
he does upon .sin.

20

2 54 THE EXPERIENCE AND PRIVILEGES

Here another question arises; viz.. To what does
the Spirit of God lead his people? I answer

1st. The Spirit leads them 'to '.the true knowledge of
God, of Christ, and of the divine law. He also shows
them the spiritual beauty, and imparts to their souls
the precious sweetness of God's word, This Christ pro-
mised to his disciples, in the gift of the Spirit, and told
them that, as a part of his work, "He shall guide you
into all truth" "He shall take of mine, and show it to
you.' 11 He sometimes causes the light of the know-
ledge of the glory of God, in the face of Christ Jesus,
to shine into their hearts, and enables them to seethe
intrinsic beauty and excellency of the attributes of
God, till their souls are attracted and enraptured with
the glory of the divine character. He reveals to them
the beauty of Christ until their souls rejoice, with "joy
unspeakable and full of glory " He sometimes Opens
their understandings (as in the case of the two disciples
travelling to Emmaus) to understand the Scriptures,
to see Christ in his word and promises, to seethe evi-
dences, exercises and experiences of God's people, as
they are laid down in his holy word ; sometimes he
leads them to the top of Mount Pisgah, and gives
them a faith's view of the promised land ; he gives
them a taste of heaven upon earth, and enables them
by faith to pluck the sweet fruits of Canaan , which
grow upon the tree of life, in the midst of the Para-
dise of God.

2d. The spirit leads the people of God into the
valley of humility; where in both the glass of the
law and in that of the gospel, by the light of God's
holiness, he shews them their vileness and pollut-
ed loathsomeness; he discovers to them their secret
dens of sin, their accursed things, their horrid back-

OF THE TRUE BELIEVER. 155

slidings and. base ingratitude ; and when they compare
these soul-mortifying views with their former joys, and
comforts, they are often filled with gloomy fears, and
feel an aching void, which none but Christ can fill.
Now they adopt the language of Job, "0 that it were
with me as in months pas/, when the candle of the Lavd
shined upon my tabernacle. that I knew where 1 would
find him"

3d. The Holy Spirit often leads his people into the.
furnace of affliction. Sometimes the angry powers of
hell are let loose upon them, and, for a time, they fall
a prey to the rage and malice of devils and wicked
men: Again, he suffers their sweetest earthly com-
forts to be snatched from them; often they are en-
circled by losses and bitter afflictions, until, like Ja-
cob, they think all these things are against them. But>
however bitter the cup may be to the taste, and how*
ever gloomy these dispensations may appear, still
God's eternal purposes of love and mercy are going
exactly straight; though he leads them in a way they
know not, yet he takes this method to brighten the
vessels of mercy, preparing for glory, so that they
will soon be fitted to furnish out their Father's house,
in the heavenly Canaan ; and even in the midst of
their sorest afflictions, some of the leaves of the tree,
of life, which grows in the midst of the Paradise of
God, and are for the healing of the nations, ar-e thrown
into the bitter waters of Marah ; and then they taste
as sweet as the milk and honey of Canaan. Shadrach,.
Meshech and Abednego in the fiery furnace Daniel
fa the lion's den Paul and Silas in the dungeon-*,
John in the Isle of Patmos and thousands more, could
tell you what a heaven upon earth affliction is, when
the soul feels the love of Christ, his smiles and life-
giving presence.

1,56 _ THE EXPERIENCE AND PRIVILEGES

4th. The Holy Spirit leads the children of God into
the exercise of deep repentance and contrition. Oc-
casionally he gives them a faith's view of a crucified
Christ; and when the Divine Spirit discovers to them
the pardoning love of God, through the painful ago-
nies and bloody sufferings of a crucified Jesus; and
shews sin in its filthy, loathsome and abominable na-
ture ; all this breaks and melts their hearts into peni-
tential sorrow; they weep, and mourn, and sink into
the dust before God; they loathe and hate them-
selves; and, like Job, they repent and abhor them-
selves in dust and ashes, while they are filled with
wonder that such polluted worms should ever find
mercy ; and each views himself as the chief debtor to
free grace, and the greatest wonder of redeeming love.
5th. The Holy Spirit leads his people into the ex-
ercise of spiritual prayer. They daily carry to the
throne of grace, the state of their own wretched back-
sliding hearts, that of their Christless children, friends
and neighbors, and the afflictions and distresses of the
church of God. The Spirit often leads them to be
restless and importunate, like the widow who came to
the unjust judge; to hold fast by the promises of
God, and take no denial ; like Moses, to turn every re-
pulse into an argument ; and in this sweet employ-
ment, they often experience many blessed answers of
prayer; and many precious love-tokens from Christ.

6th. The Spirit leads the people of God to a holy con-
tempt of the honors, profits and pleasures of this fad-
ing world ; he leads them to feel a heavenly content
in whatever lot the eternal God has placed them ; to
a blessed covenant, sweetness in every earthly com-
fort ; to view every drop of water and every morsel of
bread as the purchase of the dying agonies of Christ,

OP THE TRUE BELIEVER, 157

He leads them to a daily warfare with in-dwelling
sin; like faithful soldiers, to fight with principalities,
and powers ; and thus he leads them on to final vic-
tory, and makes them more than conquerors through
the blood of the Lamb.

He leads them through the dark valley and shadow
of death, and he often causes them -to sing the song of
triumph, in the midst of the swellings of Jordan.
When he lets the light of his glory shine' upon their
souls,.their dying is sweet. Death is only going home,
a pleasant passage from a dreary wilderness to a ce-
lestial Paradise ; from a noisome dungeon to an eter-
nal, never-fading crown ; to an inheritance "invonupti-
ble, undefilcd, and that fadeth not away" But as they
walk after the Spirit, so he leads tliem, at last, to their
Father's house, the place to which Jesus went nearly
eighteen hundred years ago, to prepare a place for
them. He brings them to the full possession of that
kingdom which was prepared for them "from the foun-
dation of the world" where they shall wear eternal,
never fading crowns; where through all eternity they
shall walk the pavements of the New Jerusalem, in the
immediate vision and full fruition of God the Father,
Son, and Holy Ghost.

III. Mention some of the consequences attending
those who walk after the Spirit.

1st. Their situation is happy beyond expression ; for
they are in the strong hold; their dwelling is the mu-
nition of rocks. As the apostle says, "God is for
them, and who can be against them?" All the adorable
persons of the Godhead are on their side. Christ, in
his two natures, and all his mediatorial offices, with
all his merits, righteousness and atonement, is engag-
ed in their behalf. All the attributes of God , all the

1 58 THE EXPERIENCE AND PRIVILEGES OF

promises of the Eternal Court of Heaven; all the .wise,,
unsearchable providences of God ; and all the opera-
tions of the Holy Spirit, are engaged for their com-
plete salvation and glorification.

2d. They are advanced to the highest possible dig-
nity. They are sons of God; and as they are sons they
are heirs, "heirs of God, and joint heirs with Christ"
What is their inheritance * All things; "tt// things
are yours, for ye are Christ's, and Christ is Go^'s."

3d. They are safe ; for they are in the glorious hid-
ing place. The second Adam can never fall. As the
head stands eternally, the members can never be sep-
arated from his body. Satan can never drag his
spouse from his arms. The truth of God is pledged
for their salvation: "My sheep hear my voice, and 1
know them, and they follow me, and I give them eternal
life, andno'One is able to pluck them out of my hands"
Christ has prayed for their complete, eternal glorifica-
tion: "Father, I will that they also whomthou hast given
me, be with me where I am, that they may behold my glo*
ry" And he tells ns, that his Father always hears
him when he prays; and if the Father heard that
prayer, then he may say with the apostle, "7 am per-
suaded that neither death, nor life, nor angels, nor prin-
cipalities, nor powers, nor things present, nor things to
come, nor height, nor depth, nor any other creature, shall
be able to separate us from the love of God, which is in
Christ Jesas." They that are led by the Spirit can
rejoice in tribulation. They taste a sweetness in af-
fliction, of which the world is ignorant. Faith in
Christ can pull down the branches of the tree of life
into the bitter waters of Marah, and turn them into
the sweetness of heaven; and, like Sampson, it can
suck honey out of the carcase of the lion,

OP THE TRUE BELIEVER. 1 59

views Christen his mediatorial throne, and all things^
in heaven and earth committed to him, its language
always is, "Lord, thy will be done" It changes a dun-
geon into a palace, and a bed of affliction into a
Paradise. It views the sorest trials as the pur-
chase of Christ, and the very means by which Eter-
nal and Unerring Wisdom prepares the soul for that
blessed country, the inhabitants of which no more
say, "/ am sick," for there is neither death, nor sor-
row, nor crying there.

Death is sweet, and even delightful to those who
walk after the Spirit; for Christ, by dying, conquered
death; he deprived it of its sting and curse, and he
sweetened the grave for all his followers.

SERMON X.

NO ROOM FOR CHRIST IN THE HEARTS OF

SINNERS.

Because there was no room for them in the inn> LUKE ii. 7.

THE Son of God came to our world upon a message
of mercy; to seek and to save them that were lost; to
redeem sinners from under the heavy yoke of the dev-
il, and reconcile them to their offended Lord. But,
although his mission was so kind and benevolent, yet
was the treatment he received, upon his appearance
in the flesh, extremely shameful and degrading. His
reception was indeed humiliating. Although he was
the Eternal Son of God, the first night he tarried in
our world, there was no room for him in the inn.
He had no better accommodations than a stable for
his shelter, and a manger for his bed. And at the pre-
sent day, his reception is similar. There is no room
for Christ in the inn. There is room for profane
oaths, imprecations and hellish blasphemies; there is
room for balls, rioting and dancing; for cards and
dice; for drunkenness and every species of dissipa-
tion: but none for Christ. His name and religion are
rarely mentioned, but to be blasphemed or ridiculed.

An- inn is a place of accommodation for strangers
and travellers; and, in a certain sense, every man's
house may be called an inn. For there every worthy
and respectable character, every beloved friend,
meets with a kind reception and hospitable treat-
ment, Again, the. heart may be said to be a house-

WO ROOM FOR CHRIST, &C. 161

of entertainment, in a certain sense. It. is iii the heart
and affections particularly, that your friend is enter-
tained; for, give him evidence that he no longer pos-
sesses your confidence's and all the dainties of the ta-
ble become insipid, For your table and lodging room
are only signs of your friendship ; and, according to
this view of the subject, it may be said of all the in-
habitants of this world, there is no room for Christ in
the inn.
In discoursing upon this subject, we shall

I. Describe this heavenly stranger, for whom there

,1 \ <

is no room in the inn. \

II. Speak of those horrid guests that occupy the
houses and hearts of the children of men.

III. Say something of the consequences of rejecting
Christ and shutting him out of the heart.

I. Describe this heavenly stranger.

He is the most illustrious, glorious and dignified
personage that ever heaven or earth beheld. The;
Son of God the brightness of his Father's glory ^and
the express image of his person possessed of all the
attributes and perfections of the Godhead. He is the
king of kings and lord of lords, who sways the scep-
tre of the universe, and administers justice through-
out heaven, earth and hell.

He is the woman's promised seed that bruised the
serpent's head, made of the seed of Abraham, accord-
ing to the fl'esh, yet Abraham's God, existing eternal-
ly before he had a being the root and offspring of Da-
vid his son,* and yet his Creator and Lord. He is the
Son born, and the child given, prophesied of by Isai-
ah, whose name should be called "Wonderful, Court"
sellor,the Mighty God,, the Everlasting Father, and the
Prince of Peace" It is he whom Isaiah saw sitting on

31

162 NO ROOM FOll CHRIST

his throii'e, high and lifted up, his train filling the tem-
ple, and the winged cherubims celebrating his praise,
crying one to another, "Holy, holy, holy, is the Lord
God of Hosts; the whole earth is full of his glory"
He is the essential wisdom of God. He beholds all
things from everlasting to everlasting, from the heights
of heaven to the lowest depths of hell, at one view.
He planned the order of the universe, and formed the
established laws of nature, by which night and day,
heat and cold, summer and winter, seed time and har-
vest, observe his fixed commands. By his direction
the planets move^ in perfect harmony, and all the sys-
tems of worlds preserve the utmost order. It is he
whom Jehovah terms his "ELECT, whom he hath chosen,
his well beloved Son, in whom his soul delighteth" It is

' O

he who was chosen in the Eternal Councils of the
Godhead to accomplish the redemption of poor, lost
.sinners of Adam's race.

He is the most amiable, excellent, and respectable
character that God, angels or men, ever saw. View
him in his divine nature as God, and he is JEHOVAH,
the infinite, eternal, unchangeable and independent
sovereign of the universe the uncreated I AM; being
itself pure, underived existence. View him as man,
in his human nature, he is spotless and innocent, ho-
ly, harmless, imdefiled, and separate from sinners.
View him as Immanuel, God with us, and how glo-
rious is his beauty! how excellent his perfections!
He is fairer than the sons of men, the chiefest often
thousand, and altogether lovely. In him meet and
harmonize all the attributes of the Godhead. Mer-
cy and truth meet together, and righteousness and
peace kiss each other. Strict justice and unparallel-
ed love unite in him, and agree with each other in

IN THE HEARTS OF SINNERS'. 163

the pardon, salvation and eternal blessedness of re-
penting sinners. One view of his lovely face commu-
nicates to the soul of the penitent a heaven upon
earth, joy that is unspeakable and full of glory, a
blissful satisfaction far superior to all that crowns and
thrones, wealth and treasures can bestow. This, my
friends, is the heavenly stranger who left the highest
glories, and came down into our base and ungrateful
world, upon the most benevolent of missions, and who
now courts and pleads for a lodging in the hearts of
poor, lost sinners. But to describe fully this dignified
character, is a task beyond the power of mortal
tongue."

Join all the names of love and pow'r
That ever men or angels borej
c AH are too mean to speak his worth,
Or set $feImtnanuel's glory forth."

But why did this glorious personage appear in our
world? What was his design .2 The prophet Isaiah
tells us, he came to "preach, glad tidings to the meek, to
bind up the broken hearted, to proclaim liberty to the cap*
lives, and the opening of the prison to them that are
bound" He came ''to seek and save that which was
lost" And, says the apostlfc Paul, "This is a faithful
saying, and worthy of all acceptation, that Christ Jesus
came into the world t.o save sinners" even the chief of
sinners.

He came to destroy the works of the devil. He
came to save his people from. sin and all its dreadful
consequences. He took upon him our nature, to de-
liver them who have been all their life time subject to
bondage, from death. He came to save sinners from
hell, and raise them to glory and everlasting blessed-
ness.

And now let me ask the question which Pilate once
proposed to his bloody persecutors; "What evil hoik

164 NO ROOM FOR CHRIST

he done" that you should treat him with such con*
tempt and inattention; that you should reject and
despjse him, and exclude him from -your houses, your
families and your hearts?

II. Speak of .the guests that occupy the houses and
hearts of the children of men.

From the loveliness and beauty of the character of
Jesus Christ, it might be supposed that all men would
be anxious to entertain him in their families, and give
Jiim the highest place in their affections. But it is
not so. In the courts of kings and palaces of the
great there is no room for Christ. But few of the
middle classes can afford .room for Christ. An exces-
sive thirst for riches, worclly cares, trades and specu-
lations, vice and wickedness, fill their whole hearts.

And in veiy few of the little cabjas and cottages of
the poor is Christ entertained. Shameful ignorance
and horrid inattention to God and religion, ten thou-
sand low vices have taken complete possession of their
souls.

In the hearts of the old there is no room for Christ.
Excessive worldly cares, strong prejudices against
Christ, and experimental, heartfelt religion, deep root-
ed habits of vice, fill every corner of their hearts. Nor
is Christ much more likely to find a place in the hearts
of the middle-raged; for they too are engrossed with
the cares of this world- -plans and projects for gain-
ing wealth, anxiety of mind about their property, and.
such things.

Young sinners have no room in their hearts for
Christ and his salvation. They are full of vanity and
foolishness sporting, laughing, giddy conversations
merry meetings, frolics and dancing.

IN THE HEARTS OF SINNERS, 165'

And all classes of men seem to have agreed to en-
tertain any and every thing which will keep them
from God and holiness.

1st. The fashions and customs of the world are
guests which must be attended to. These occupy the
whole time and attention of multitudes ; and, in at-
tending to these, they are kept so busy, that they have
no time or disposition to attend to the preaching of
the word. The world is in all their thoughts by clay
and night. All their conversation is of corn and to-
bacco, of land and stock. The price pf merchandise
and negroes are inexhaustible themes of conversation.
But for them the name of Jesus has no charms; and
jt is rarely mentioned unless to be profaned. Intro-
duce a conversation of heaven and divine things,
speak of the glories of Immanuel, the beauty of the di-
vine attributes, the spirituality of God's word, the suf-
ferings of Jesus, and the sweetness of the pardoning
love of God and they are 'dumb. Conversations up-
on these subjects are uninteresting they are in-
tolerable. And it is evident that they have no room
for Christ in their hearts; but only speak of the
world, of its fashions arid customs the subject is
grasped with eagerness, the tongue is loosed to speak
volumes upon a trifle. And, my friends, does not
mankind, in the general, live and act as if they neither
wished nor desired any other portion; as if -they did
not believe one syllable of the Bible ; as if there was
no hell to shun, no heaven to obtain. What an awful
demonstration of the truth that there are but few sav-
ed.

2d. Pride and selfishness are two favorite guests,
and operate to the exclusion of Christ from the heart.
Sinners often think it too humbling and too degrading

1&6 NO ROOM FOR CHRIST

to become the followers of the meek and lowly Jesus*
To own Christ publicly before the world, many would
esteem it an indelible disgrace. To forfeit their re-
spectability for contumely and reproach, to be consid-
ered men of weak minds, to be separated from the
fashionable vices of the world, appear too mean and
contemptible. Christ cannot be admitted upon such
terms. To be popular, they must conform to all the
fashions and polite amusements of this world. They
must act as if they had never had a serious thought of
death, judgment or eternity, of God, Christ, or his holy
religion.

3d. There is an army of vain thoughts lodged in
the heart of every unregenerate sinner. With such
guests as these Christ cannot be accommodated.

The human mind possesses active powers and prin-
ciples, and is constantly employed thinking of, and
contemplating the objects that are most pleasing and
desirable. Therefore, says our Lord, "where the trea-
sure is, there will the heart be a/so." Therefore, as the
sinner's mind is blind and ignorant of spiritual things,
his thoughts must be such as the God of truth declares
them to be: "Every imagination of the thoughts of his
heart are only evil, and that continually" The minds o
some are taken up by politics; and others think so
much of their farms, their stock or merchandise, that
they have no room for Christ. Again, some are whol-
ly employed in reflections upon trifling, obscene, and
filthy subjects ; upon vanity, folly and nonsense. And
these guests are esteemed more worthy than the Re-
deemer of Mankind !

4th. A large number of flesh pleasing idols are
worshipped by many sinners, to the exclusion of Christ.
Do ypu ask, What is an idol? I answer: Any thing*

IN THE HEARTS OF SINNERS. 167

fte it what it may, that we Iqve more than we love ouf
Lord Jesus Christ. Thus the world, money and pro-
perty, are often idols; fine clothing and beautiful
ornaments, because they are more highly esteemed
than God. A husband or wife is an idol, if you
choose rather to go with such a one to hell than to
deny yourself, take up your cross and follow Jesus.
Filthy appetites and propensities, beloved sins that
are as hard to part with as a right eye or a right
hand; the BOTTLE, or a fondness for strong drink is an
idol, which excludes Christ from the hearts of thou-
sands and millions. The BOTTLE may, with proprie-
ty, be termed the drunkard's Christ. For as the true
Christian forsakes all for Christ, so the drunkard leaves
all things for the BOTTLE. He parts with his reputa-
tion, his money, his property, with the welfare and
respectability of his offspring, for his BOTTLE; he parts
with the peace and happiness of his family; he parts,
with reason and with health for tlie BOTTLE. He pa,rts
with his soul, with his God, with Christ and eternal
blessedness for his BOTTLE.

5th. A great many little, innocent, no-harm sins, as
they are called, fill the heart, and bar Christ ot of
it. But to mention all these little, beloved, darling^
soul-damning sins, would be impossible. Let some few
$f them suffice. Now, whatever sin is indulged, is
thought by him who indulges it to be no harm.

The gentleman drunkard takes^a hearty drink at the
tavern, and sees nothing improper in doing so, because
he does riot lie like a beast in the streets.

The swinish drunkard is beastly drunk on an occa-
sion, but he sees no harm in such conduct. He injures
o man.

The man who cheats his neighbor, justifies himself
by, saying, He would have cheated me if in his power;

168 NO ROOM FOR CHRIST

and it is every man for himself now-a-days. And so
the general sentiment of the world goes. Sabbath-
Breaking, cursing, balls, parties, horse-racing, gam-
bling, are all no harm; and it is now obvious that
thousands of hearts are barred by such sins against
Jesus Christ.

6th. A sixth class of those horrid guests which fill
the heart, are such as anger, malice and revenge, a
bitter, rancorous, unforgiving temper.

Says the sinner, I cursed arid swore profanely, but
it was no wonder, I was insulted and provoked be-
yond measure. I was so ill treated that I got into a
tremendous rage; but it was no wonder; I took full
satisfaction ; 1 wont be run over ; the best man would
have done just as I did; I can forgive no such man;
I will 'not -be reconciled to him; I have been so badly
treated, that I cannot get over it.
\ 7th. There is an host of vain, trifling amusements, .
such as balls, parties, merry-meetings, vain songs,
fromy, unprofitable discourse, Sunday visits and di-
versions. Such as these fill the whole soul, and leave
no room for holy things, for Godly conversations, or
for Jesus Christ.

With such guests as we have here spoken of, and a
thousand others, which cannot now be enumerated, all
mankind are filled by nature. With such sins, such
propensities and dispositions as these, the hearts and
houses of much the greater part of the present gene-
ration are filled; and, consequently, there is no room
for Christ. He is rejected and despised, as though he
were beneath the notice and attention of the. world.

But, as the human heart is filled as a crowded inn
or tavern, wherein there is no place for Christ, so also
it is strongly barred to prevent his admittance.,

IN TllE HEARTS OP SINNERS. 169

We will meiition some of the bolts which are em-
ployed to keep out the Saviour.

1st. Spiritual blindness, gross darkness and igno-
rance of God, Christ and all heavenly things. Says
Paul, "If out gospel be hid, it is hid to them that are lost,
in whom the God of this world hath blinded the minds of
them which btilievb not, lest the light of the glorious gos-
pel of Christ, who is the image of God, should shine unto
them"

2d. Unbelief is an entire disbelief, a stupid inatten-
tion to the promises and threateriings of God; and all
the important realities exhibited in hi^ word.

3d. Hardness of heart, which is the natural conse-
quence of spiritual blindness and unbelief. The sin-
fter, as he is blind to danger, and disbelieves all God's
word, his heart is thought proof against all the terrors
of Jehovah and the alluring invitations of thegbspel.

4th. Strong prejudices against the Lord's way of
saving sinners. Regeneration, conversion, heartfelt
religion, feeling the love of God shed abroad in this
.heart, are doctrines xvhich cannot be endured; to' re-
ceive these things is called delusion, enthusiasm^ or
the effects of a weak mind. The world chooses fa*
ther to live in sin, and go to hell, than to be saved in,
such a way.

5th. Old habits of sin, deep-rooted propensities, are
strong barriers against Christ and the exertions of his
word and spirit. Nothing but the power of an Al-
mighty God can remove them; and hence it is a mira-
cle, indeed, for an old sinner to be converted. "Can
the Ethiopian change his skin, or the leopard his spots?
Then may ye also do good that <tre accustomed to do evil.'"'

Cth. Self-righteousness. This closes and bars the
heart of every sinner against Christ: and, what is

22

170 NO ROOM FOR CHRIST

wonderful indeed, not only the strict, sober formalist,
and the upright moralist, deceive themselves and go
to hell, trusting to their own righteousness, but even
the most swinish drunkard, the most heaven-daring
blasphemer expects to be saved in the same way.
Their good hearts, their benevolent actions, and some
amiable conduct, will overbalance all their wicked-
ness, and purchase heaven at last.

Ill, Say something of the consequences of rejecting
Christ, and shutting him out of the heart.

Christ is frequently represented in scripture as call-
ing to sinners, stretching out his hands and weeping
over them, coming as a suppliant to their doors, pray-
ing, pleading and beseeching them, reasoning and ex-
postulating with them. He is represented as being-
grieved for the hardness of their hearts, complaining
of their ingratitude, unwilling to give them up to de-
struction, lie is represented as pleading with his Fa-
ther to spare them, as holding back the stroke of di-
vine justice, praying that God .would try them one
year longer. He is represented as knocking at their
hearts for admittance: "Behold I stand at the door
and knock; if any man hear my voice, and will open the
door, I will come in to him, and sup with him, and he
with me"

Christ stands at the door and knocks which may
teach us, that, unless the door is soon opened, he will-
withdraw, When a person of respectability taps at
a door, and taps frequently, and it is not opened, he
will possibly be affronted and go away displeased;
he will conceive himself insulted, and will never re--
turn.

And such will be the consequence, sinners, if, after
Christ has frequently called and invited you by his

IN THE HEARTS OP SINNERS*. 171

providences, his spirit, conscience, and the preaching
of the word, you resist and refuse him admittance in-
to your hearts. He will depart, to return no more.
The/ will be accomplished upon you that awful de-
duration of the God of Truth, "My spirit shall not al-
ways strive with man" "Let him a/one" "Pie that is
unjust, let him be unjust still: and he which is filthy, let
him be filthy still" Then the sinner is just as sure of
damnation as if he were in hell. Afterwards he may
live many years- in peace and plenty, may sit under
the most powerful awakening preaching of the gospel ;
but all the effect it will have, will be to harden his
heart, and sear his conscience, and ripen him for a
more aggravated damnation.

The same fire that melts and dissolves wax will
dry and harden clay. The rain and sun, which enliv-
ens all nature, causes a green tree to grow and flour-
ish, will consume and waste away a dead tree. The
same gospel that is the wisdom of God and the power
of God to the salvation of all them that believe, which
.prepares the people of God as vessels of mercy for,
immortal glory and blessedness in the heavenly state,
will prove a saviour of death unto deatlito the finally
impenitent, and be the means of hardening them and:
fitting them for hell. Another consequence of reject-
ing the calls and entreaties of Christ, and thrusting
him from the heart, while the Devil, the world,, and
sin, are cherished in. full possession, is, that the heart
will be hardened. The sinner wears out his day of
grace ; the things that belong to his peace ase forever
hidden from his eyes ; and, with rapacity, he fills tip
the measure of his iniquity, an.d fits himself a vessel of
wrath for destruction. The sure and final conse-
quence of thus dealing with? Christ, neglecting his calls

172 NO ROOM FOR, CHRIST

and shutting the heart against him, will be certain ruin
and hopeless misery. Sinners, in this world, are some-
times visited by tremendous judgments, which are only
the beginnings of sorrowsonly a prelibation ofx>fier~
cer pain.s and keener torments which they shall en-
dure in hell.

We might here introduce the instance of the ante-
deluvians, who slighted and treated with contempt the
warnings of Noah, until their day of grace was past,
and the flood c-ame and destroyed them ; and the ex-
ample of the Sodomites, who treated with scorn, Lot's
admonitions, until in a moment when they imagined
all was safe, the storm of fire and brimstone came up-
on them and consumed them. We might tell you of
the fearful end of Pharaoh, of Korah, Dathan and
Abiram, of Herod and Antiochus Epiphanes, and other
impenitent sinners, that were made dreadful monu-
ments of divine wrath in this world. But we will pass
to the unbelieving Jews, who rejected the promised
Messiah shut their eyes against the light refused,
offered mercy to whom prophet after prophet was
sent to call them to repentance, and warn them to
flee the wrath to come. But these were stoned and
put to death. And last, God sent them his son. He
spake as never man spake; he performed works, such
as man never performed j he warned and entreated
them ; he wept over them ; and, as a hen spreads, her
wings over her brood to preserve them from the bird of
prey, he stretched out his love and compassion to pre-
serve them from danger. But, Oh lamentable ! they
refused his protection, and put him to death, crying,
u His blood be on us and on our children" And what
were the consequences? Woe, wretchedness, and
desolation came upon them; their nation was de-

LV THE HEARTS OF SINNL^S. 173

slroyed, and the few individuals who were left, were
scattered to the four winds of heaven, and are, to this
day, despised of all men. But all the woes and mise-
ry which came upon them were not to be compared to
the horrid torments which they were doomed to expe-
rience in the flames of hell. And, sinners, the keenest
anguish that can be felt in this life bears no compari-
son to that unutterable torment which awaits you be- 1
oeath the weight of God's wrath in hell.

SERMON XI.
ON THE BLINDING POLICIES OF SATAN,

But if our Gospel be hid, it is hid to them that are, lost : in whom,
the God of this world hath blinded the minds of them zuhich believe
not, lest the light of the glorious gospel of Christ, zvho is the image of
God, should shine unto them. II. COR. iv. 3 and 4.

THE gospel is defined, glad tidings, or a bundle of

good news. Indeed, it is the sweetest sound that ev-

er reached the ears of sinners of Adam's race, for it

conveys to them the blessed tidings of a door of mercy-

being opened for poor, guilty, condemned criminals

of pardon and reconciliation to God, and of a full and

eternal salvation through the. atoning blood of the

Lord Jesus Christ. But, alas! sinners treat it as the

Jews did its divine author: "He came to his own, but

his own received him not." And they hear the gospel

as the antedeluvians heard the preaching of Noah:

"The light shines in darkness, but the darkness compre-

hends it not; Christ crucified is to the Jews a stum-

bling block, and to the Greeks foolishness.' 1 '' And the

cause of all this we have in the text: "Our gospel is.

hid to them that are lost" But how is the "gospel

hid from them that are lost?" We are informed that

"the God of this world hath blinded the minds of them

that believe not." The Devil, in Scripture, is styled

"The prince of the power of the air; the spirit that works

in the children of disobedience" These expressions

have an allusion to his dwelling or reigning in the

hearts of sinners, and to his leading them from one

degree of sin to another, until they are ripe for hell,

ON THE BLINDING POLICIES, &C.

and to their yielding themselves his willing slaves,
and being well pleased with his cruel government.
He is termed "a strong man armed" because he keeps
the 4g^in the sinner's heart, and fortifies it against
the attacks of the word and spirit of God. He is
termed "the God of this world" because he is the God
of sinners; for they bear his image; they possess his
nature and disposition ; they do his will and promote
his interests in the world. In order to maintain his
tyrannical dominion over them, he blinds their minds,
hardens their hearts, sears their consciences, and
shuts the avenues of their souls against the light '^jf
God's word and spirit; and his design in thus blinding
them, we are informed, in the words of the text, is,
"hst the light of the glorious gospel of Christ, who is
the image of God, should shine unto them" As long as
he can keep the sinner blind to his danger, and to the
excellencies of Jesus Christ, so long may he rule him
and keep him his willing captive; and thus the "gos-
pel is hid to them that are /os."

In the prosecution of the subject, I will

I. Point out the persons from whom the gospel is hio\

II, Speak of the methods by which Satan blinds the
minds of sinners.

I. Point out the persons from whom the gospel is
hid; and,

1st. The gospel is hid to all deists or infidels, who re-
ject it as a fable, and who treat Jesus Christ as an
impostor. These persons wilfully shut the door of
mercy against themselves, and make their own damna-
tion sure. "Light is come into the world, but they choose
darkness rather than light ;" they condemn the Bible, but
they have never seriously investigated the subject, and
weighed the evidences and arguments on both sides of

176 . Oi\ THfc

the question; they will not come to the light, for they
fear conviction, and wish to be deceived. If they can

\. persuade themselves that religion is a delusion, and
A \
ft*Hthat God is a filthy, depraved being like th Halves,

who will connive at sin, then they can run into every
excess without dreading the consequences.

2d. The unthinking, who take no interest in religion^
and cannot tell whether the Bible is true or false; for
they have never read it perhaps they never possess-
ed it they cannot tell whether there be a hell: On
this matter they have never reflected. They are igno-
rant of the use of prayer; therefore, they never at-
tend to it. They spend the Sabbath in visiting and
various frivolous amusements; but they think there is
no harm in all this ; for they have never seriously re-
flected on the impropriety of their conduct. They in-
dulge in all manner of sinful pleasures, and yet they
think themselves innocent, harmless creatures, who in-
jure none but themselves. To all such, the gospel is
hid; their eyes are blinded by the Cod of this world,
and they wilfully make their own damnation sure*

3d. All who slight the means of grace. These per-
sons never attend the public preaching cf God's word ;
. or if they are occasionally present, they do not listen
to a solitary sentence during the sermon ; or they seat
themselves out of doors, and are employed in laughing-
jesting, or conversing on trifling subjects; when they
profess to be worshipping God, their thoughts, like the
fool's eye, wander to. the end of the earth, and their
minds are employed about their speculations or some
other temporal business. When they return home they
cannot tell a sentence that was uttered by the preach-
er-, but with great exactness they can describe the co-
lor and fashion of every dress, coat and bonnet in the
congregation.. To all such persons the gospel is hid..

, ,POLfiDIES OF SATAN. - 177

4th. All who live in the love and practice of sin;
all drunkards, swearers, debauchees, liars and openly
profane sinners; to all such the gospel is hid; they
boldly and openly work out their own damnation;
they glory in their shame; the language of their con-
duct is, I make no pretensions to religion- the world
sees me sinner as I am ; I wish it to be known that I
am of my father, the Devil, and that his works I will
do; that I acknowledge no allegiance to the Sove-
reign of the Universe; that I never bow my knee to
the God that made me, and that 1 do not feel myself
bound to obey any of his commands.

5th. All prayerless 'persons, who never pray in se-
cret nor in their families, have a convincing proof, in
their own breasts, that to them the gospel is hid, and
that the God of this world has blinded their minds.
Although they are under the curse of tire law, and
hang over the gulf of hell by the brittle thread of life ;
although God is angry with them every day, and they
know not how soon death, like a thief in the night,
will surprise them, and plunge them into the flames of
the pit ; yet,they are blind to their danger ; careless and
prayerless, they press on, indulging their sinful pro-
pensities, despising religion, and mocking at things
eternal, till in an unexpected moment, they are seized
by the grim monster, placed beyond the reach of mer-
cy, and confined in the prison of hell.

6th. All stiflers of conviction, who resist the opera-
tions of the spirit, and wear off the impressions he has
made on their minds to them the gospel is hid. And,
alas! how many of this description are to he-found in
this enlightened land! Sinners, when seated under
the preaching of the word, has not your condition been
frequently so plainly pointed out,that 9onscience whis-

23

ON "THE BLINDING

pered in the words of Nathan to David, "Thou art the
man?" You have often been convinced, that without
repentance, hell must be your portion ; but you no
sooner left the house of God than you betook your-
selves to your ungodly companions laughed away
your convictions, and returned to your sin and folly;
or, perhaps, you have been for a time deeply convict-
ed ; you then abandoned your sinful practices you
prayed in secret, and made many solemn vows to God
that you would never again return to sin; but the
world and its pleasures gradually overcame your res-
olutions, and your last state is worst than the first:
^When the unclean spirit, is gone out of a man, he walJc-
eth through dry places, seeking rest, and, jinding none,
he saitli, I will return to my house whence I came out;
Q,nd when he cometh, he findeth it empty, swept and gar-
nished. Then goeth he and taketh to him seven spirits,
more wicked than himself, and they enter in and dwelt
there; and the last state of that man is worse than the
first." '-.

Our congregations abound with those who were
once deeply convicted, who forsook the pleasures of
the world, and who "heard the word with joy, and re-
ceived it gladly," and professed to feel great pleasure in
drawing near to God in secret and family prayer, who
regularly attended the preaching of the gospel, who of-
ten sat down at a communion table, and who have fre-
quently exhorted their friends and relations to flee the
wrath to come ; but how is it with them now the gospel
is hid to them? they are blinded by the God of this
world : "It has happened unto them according to the true
proverb: The dog is turned to his own vomit again, and
the sow, that was washed, to her wallowing in the mire"
And now they live as careless and prayerless as those

POLICIES OF SATAN. 179

who never seriously thought of God and religion] they
rarely attend the preaching of the gospel ; their con-
sciences are "seared as with, an hot iron;" and of all
descriptions of sinners, their condition is the most
hopeless. ;

7th. All wordly minded persons; whose highest ob-
ject is the wealth or pleasure of this world; their great
employment is to amass wealth and enjoy sinful plea-
sure; but they are not at all concerned about the
salvation of their souls. They can sit from Sabbath
to Sabbath under the most awful and alarming ser-
mons, and be as unfeeling as the seats on which they
sit; instead of listening to the word of God, you may
see them gazing over the assembly, or repeatedly
trudging out and into the house, to the great annoy-
ance of the congregation. To all such, "the gospel is
hid, for the God of this world hath blinde^ their minds
lest the glorious gospel of Christ^ who is the image of
God, should shine unto them"

II. Speak of the methods, by which Satan blinds the
minds, of sinners. When we consider unconverted sin*
fiers as being blind to the danger to which they are
exposed,. and incapable of viewing the beauty and ex-
cellency of Christ and his salvation, and when we are
informed that "the God of this world has thus blinded.
their minds" the expression must refer to the methods
by which he excludes spiritual light from them.

1st. He persuades sinners to live puayerless, and
make no exertions for salvation. When a sinner
hears an awakening sermon, or when he is privately
warned by the ministers or people of God to flee the
wrath to come, then Satan says, sit still; if you are a
sinner, you do not feel yourself such; if you are in
danger, you do not see it ; it would be very absurd in

180 ON THE BLINDING

you to cry for mercy when you are blind to your dan-
ger; it would be very foolish for you to pray when
you do not feel the burden of guilt; and for yon to
be striving for salvation, when you are not convinced
of sin, would be to mock God ; sit still, and wait God's
time; strive to get rich, drink, swear and profane the
Sabbath; attend all places of merriment; absent your-
self from the ministrations of all alarming, awakening
preachers, and never think of religion, death, heaven
or hell; until God gives you a call you cannot with-
stand; and then it will be time for you to seek/your
soul's salvation.

2d. In order to blind the sinner's heart against the
light of God's word and spirit, Satan fills his mind with
prejudice against experimental religion. 0, says that
old serpent, the Devil, conversion and a sensible ex-
perience of the love of God shed abroad in the heart,
communion with God, and Christ in the soul, the hope
of glory, are only wild delusions, peculiar to weak
minds; such a religion will sink you into contempt;
the gay and respectable members of society will es-
teem you a fanatic ; pay no attention to these whining, *'
bawling, conversion preachers, who instead of pleas-
ing and improving your taste with geography, philos-
ophy, and astronomy, are forever talking about a cru-
cified Christ, and the pardoning love of God, and are
constantly terrifying you with the curses of the law
and the terrors of the second death, Instead of fol-
lowing such, take for your guides those wise persons
who have found out and written about a better way of
religion than that pointed out by the Holy Spirit in the
word of God. These men profess Christianity, and
they are its warm and able advocates ; but they des-
pise conversion and experimental religion; true, they

POLICIES OP SATAN. 181

are not very strict in their lives, but they can shew
you a pleasartt way to heaven without any thing ex-
perimental or self-denying, and which will not expose
you to contempt for Christ's sake.

3d. To blind the minds of sinners, Satan persuades
them to put off the work of their soul's salvation un-
til a more convenient season; hence it is very difficult
to persuade young sinners to pray, repent, and seek
interest in Christ, for wlien they have thoughts of
turning to God, : Satan says, You are too young, gay,
and beautiful, to engage in such a gloomy thing as re-
ligion it better suits gray heads and wrinkled faces ;
they have lost all taste for the pleasures of this world ;
morever, if you repent and seek the Lord, you must
part with all your innocent amusements, balls, and
suchlike; and you know this will be intolerable as
death; moreover, your young companions will des-
pise and deride you; indeed, you will be objects of
ridicule to all who are acquainted with you ; were all
the young people of the country to become religious,
then you might try to obtain it ; but your seeking reli-
ion now, will only render you ridiculous and objects
of contempt. Therefore, they resolve that, until mid-
dle age, they will risk eternal damnation ; but that at
that period they will be associating with a more solid
class of men, and then they will change their manner
of life; but when middle age arrives, the cares of the
world and the deceitfulness of riches extinguish every
serious thought and useful impression. Their great
aim now is, to have a good farm, an elegant house,
and an independent fortune. To accomplish all this,
ten thousand projects and speculations occupy their
thoughts and affections, and they have no time to at-
tend to their soul's salvation; therefore they put off re-

QN THE BLINDING

pentanee and conversion until old age. At last,
age arrives; but, alas! their hearts are so hard, and
their consciences so seared, that they find it impossi-
ble to attend to.the work of repentance and faith; per-
haps their damnation is sealed, and their hearts, like
that of Pharaoh, judicially hardened. Indeed, you
will generally find that the gray-headed sinner is an
infidel, a profane swearer, a confirmed drunkard, or a
malignant scoffer at religion ; and his case is, nearly
as. hopeless as if he were already ^in hell,

4th. To blind the hearts of sinners and ensure their
damnation, Satan strives to make them ashamed of
serious thoughts about religion, death, and a future
state; hence nothing mortifies them more than to
think that others know they entertain serious thoughts
about seeking the salvation of their souls, and were
they found on their knees before God,, they would be
as much ashamed of it as if they had been engaged in
some base, scandalous act. When under the preaching
of the word, their hearts are pierced with conviction,
and their minds are filled with distress, from a sense of
their exposure to hell, they quake with fear, lest theJM
unconverted companions should discover their feel-
ing; hence they assume the appearance of heroic
boldness; they try to look around upon the congrega* '
tion and force themselves to appear careless and inat-
tentive. When the arrow of conviction pierces their
hearts, for a moment they appear gloomy and sad ; but
the next moment a forced smile plays upon their lips.
If they are compelled to shed tears, they quickly wipe
them away, and are as much ashamed to be seen in .
this situation by their unconverted companions as to
be found stealing; hence the sinner will lie rather
than discover the real feelings of his heart; he will

' POLICIES OP SATAN. 183

say, 1 don't' know what ailed me, but I had no serious
thoughts about the salvation of my soul, nor of death,
judgment, nor eternity ; and, in order to avoid disgrace,
he will turn religion into ridicule and laugh vehement-
ly at conviction, conversion and damnation. Surely
the sinner has often hard work to get to hell. But when
the arrow of conviction sticks fast in his conscience,
and he is brought to serious consideration, O, says the
Devil, shake it off, drink, laugh or dance it away ; you
must not pray in secret or your companions will detect
you. If you attempt to seek religion, a thousand to
one, but you will fall back into sin, and then your case
will be much worse than before ; therefore you had
better abandon all thoughts of it, live in the enjoy-
ment of the pleasures of the world and risk the future
state.

But perhaps conviction has sunk so deep into the
sinner's heart, that he is afraid to turn back, and, like
Agrippa, he is almost persuaded to be a Christian.
Says Satan, stop and count the cost. If you set out
to seek religion you will disgrace yourself; you know
you are apt to drink a glass of liquor too much occa-
sionally; perhaps your disposition will lead you into
a passion ; perhaps when you are insulted, you may slip
out an oath, or engage in a fight; perhaps you may be
persuaded to goto a ball and dance, or perhaps you
may become lively in jovial company; then every one
will think of your religion, and laugh and sneer and
hiss at the hypocrite ; and then you will be destitute
of all associates, for the Christians will despise you
because you have no religion, and" the wicked will
treat you as an impostor; therefore banish from your
mind all thoughts of religion, and live in the enjoy-
ment of sin.

184 ON THE BLINDING

5th. When the sinner's mind is distressed about his
condition, and he is about to start for eternal life, Sa-
tan will strive to prejudice him against some things
attending the operations of the Holy Spirit. Says the
Tempter, If you could slip into religion, and no person
know it until you made a profession, this would be
quite decent; but, before you can obtain -it, you must
be a spectacle to all around you, and how unmanly
and weak minded will you appear, to be weeping and
bowing your head like a willow, under every sermon
you hear; your gloomy, monkish and melancholy as-
pect, will render you ridiculous; but should you be
seized with bodily agitation, should you be constrain-
ed to fall to the earth like Paul and the jailor, should
you be brought to cry for mercy in the public congre-
gation, like many under the preaching of the apostles,
or should you be seized with the jerks, as many are in
the present day, could you support under such dis-
grace? Would it not be much better to live in sin,
even if you should be damned at last, than to obtain
religion on such humiliating terms?

But if, notwithstanding all the efforts of Satan, the
sinner will cry to God for mercy, his next stratagem
is to send the fowls of hell to gather up the good seed
the Spirit of God has sown in his heart, and now his
wicked companions approach him with all the craft
and subtlety of their father, the Devil ; for the purpose
of alluring him into sin, they persuade him to visit the
tavern, or put the inebriating bowl to his mouth, or
visit the race-ground, or ball-room, and it too often
happens that the awakened sinner yields to tempta-
tion, grieves the spirit of God, and sinks into perdition.

But if this stratagem fails, he tries more violent
measures; he stirs up his wicked companion *to tor-

POLICIES OF SATAN. 1(35

ment, reproach and persecute him, and to do their
utmost to laugh him out of his soul's salvation; some*
times the Devil stirs up the rage of his ungodly rela-
tives, if possible to force him to give up all attempts
to flee the wrath to come; and thus unconverted pa*
rents, wives and husbands, become instrumental in
the damnation of their own relations.

If these efforts fail, and the Devil cannot thereby
draw the sinner into his former wicked practices and
hardness of heart, he tries him upon new ground, viz*
to deceive him and influence him to settle down on
a false hope, and rest short of Christ; and by this
means, thousands fall back to sin. and lose their souls*
Some go no farther than an external reformation; on
this they depend; some mistake certain enlargements
and meltings of the passions for religion, while others
embrace some phantom or chimera furnished to theti
imagination by the Devil (thus, for instance, they
imagine that they see Christ smiling upon them of
hanging upon the cross) ; this they embrace for re-
ligion, and thereby lose their souls. But, lastly, the
Devilblinds the minds of sinners by filling them with
prejudice against the ministers of the gospel; and,
when this is accomplished, did the minister speak with
the zeal of Paul or the eloquence of Apollos, all his
labors would prove in vain ; sinners would sleep on
in carnal security, unmoved by his most alarming dis-
courses. But what is still more fatal, is for the minds
of the people of God to be filled with this prejudice;
perhaps becausejie is not of their party, or because
they think he holds certain doctrines contrary to
their creed, or on some other account, he is not the ob-
ject of their esteem ; therefore they seldom carry his
case to (*od by prayer; they are not interested in the

24

ON THE BLINDING POLICIES, &C.

success of his ministry. In a word, they would he as
well satisfied to see all the sinners of the congrega-
tion forever damned as that they should be converted
by his ministry.

Application:

Have I not a witness in the breasts of my hearers
that this doctrine is true? Have I not preached the
experience of many who hear me, and does not con-
science tell you that your minds are blinded by the
God of this world?

I have preached nearly two years in this place, and
I know not that my ministry has been to the smallest
purpose.' I'have reason to conclude that no soul has
been converted by my instrumentality. I can appeal
to God that I have desired your salvation as I have
desired my own ; 1 have endeavored to find out the
most profitable subjects, and to improve them in such
'a way as would have the most probable tendency to
touch the heart and awaken the conscience but all
in vain. I have longed, and hoped against hope until
all hope seems to be gone, and still there is not one
soul awakened. The awful conclusion comes out at
last : "If our gospel be hid, it is hid to them that are lost,
in whom the God of this world hath blinded the minds
of them that believe not, lest the light of the glorious
gospel of Christ, who is the image of God, should shin's
unto them"

SERMON XII.

THE DANGER OF REJECTING THE MEANS OF

SALVATION.

He, that being often reproved, hardeneth his neck, shall be suddenly:
destroyed, and that zvithout remedy. PROVERBS xxix. 1.

THE book of the proverbs of Solomon is a rich cab-
inet of jewels, an invaluable collection of the most
precious divine truths. Every sentence contains a
system of wisdom, and every proverb holds out the
most forcible instructions, accommodated to matters
both of temporal and eternal concern. Here we may
find infallible rules to direct us in all the business and
common affairs of life, and those instructions at the
same time are as forcible, as weighty, and as impor-
tant in the duties and exercises of religion. Every
proverb is short and concise, contained in a very few
words, and therefore more easily Detained in the me-
mory, and, for the most part, they are expressed in
metaphorical language, and therefore the more pleas-
ing and entertaining to the mind.

But of all these sayings of the wisest of men, there
is none more weighty or worthy of our attention,
than the proverb contained in our text: "He that be-
ing often reproved? hardeneth his neck, shall be suddenly
destroyed, and that without remedy"

This proverb may be fitly spoken concerning all si-
tuations; in whatever course a man blunders on,
headstrong and regardless of advice or admonition,
whether it be in domestic affairs, in trade, in politics,
in war, or in any thing else which he pursues by wrong

188- THE DANGER OF REJECTING

measures with incorrigible obstinacy. And Solomon,
no doubt, designed it to be thus applied in a remote
sense, since he was a good economist, a wise politi-
cian, and a man well skilled in all the affairs of life.
But certainly in a more direct sense he designed its
application for matters of religion; and, indeed, it
holds good in things of spiritual and eternal concern,
that, "He that being often reproved, and hardeneth his
neck, shall he suddenly destroyed, and that without remc-

In this sense of the text we shall prosecute the
subject; and, for its further illustration, we shall

I. Consider some of the reproofs by which God
would reclaim sinners;

II. Some of the means by which sinners harden
their necks against his reproofs;

III. The dreadful, but inevitable doom of the im-
penitent: They "shall be suddenly destroyed, and that
without remedy"

And here a few prefatory remarks,- and we would

1st. Observe, that to reprove, is just to charge a
person with his faults to his face, in such a plain and
pointed manner, as to make him ashamed of the base*
ness and impropriety of his conduct.

2d. Every reproof tends either directly or indirectly
to the reformation of the person reproved, unless he
is wilfully obstinate and incorrigible.

3d. These reproofs, which come from the word of
God, the Spirit of God, and the dictates of conscience,
are designed for the sinner's good, to reclaim him
from sin and wrath, and would have this effect if
carefully and diligently attended to. But to proceed:

How many reproofs are directed to sinners by God,
through the means of a pious education. You that

THE MEANS OF SALVATION. 189

have been raised by Christian .parents, how often
have your fathers and mothers told you with weeping
eyes and heart-breaking sorrow that you were going
to hell. How often have they plead with you in the
tenderest concern for your souls, to turn from your
sinful practices; to pray and cry for mercy; to seek
salvation, and obtain an interest in Christ, while the
door of mercy was open! How often have they hon-
estly told you that hell would be your portion, unless
you repented of your sins and turned to God! But
do all parents make it their business to administer re-
proofs like these ? Alas, no! and yet their children
must be converted, must experience the joys of par-
doned sin, or else be damned. You have not told
them of your own experience, of God's work upon
your own hearts. You have never pressed them to

/

quit every sin and make sure of an interest in Christ;
No. If you could learn them to work, to make bar-
gains, and gather riches, you thought you were doing
very well. If you learned them to read and get the
shorter catechism, you thought that was religion
enough. Yea, have not the ungodly lives and conduct
of many professing parents been a stumbling block
and the means of hardening their children, and ripen-
ing them for hell? Your neglect of secret prayer, of
family devotions, your trifling, ungodly conduct, have
hardened your families in sin. And have you not often
told them, or at least said in their hearing, "There is
no need for such an ado about religion ; the ministers
carry matters too far ; people might be good enough
and go to heaven without all this noise about conver-
sion and the new birth."

2d. Have you not been often reproved by some
friend, relation, or acquaintance ? Impressed with an>

190 THE DANGER OF REJECTING

earnest desire for your welfare, have they not inform-
ed you that your state was miserable and wretched,
and exhorted you to repent and turn to God?

3d. Were you not reproved, time after time, during
the revival a few years ago, when the Lord had gra-
ciously poured out his spirit in this backsliding and
guilty land? Did not every soul-searching sermon cut
you to the heart, and make you tremble, like Felix,
under a sense of the dismal horrors of your state?
Yea, did they not set you, like Esau, to seek your sal-
vation sorrowful ly with tears ? Did not the very looks,
the appearance and conversation of your friends and
neighbors, utider bitter awakenings and anxious con-
cern about their souls, reprove your stupidity, pain
and torment your souls, every time you saw them at
meeting, or met and conversed with them?

4th. Has not conscience pained, tortured, and often
reproved you when lying upon a sick bed, or when
some valued friend has been snatched away by death?
Then did not conscience alarm you with all the hor-
rors of your situation? It whispered to your inmost
soul, that all was wrong with you, that you were un-
prepared to die. Hell stared you in the face with all
its gloomy torments. Then you prayed and cried for
mercy. You promised God again and again, that if
you were spared, you would repent and seek his fa-
vor. But no sooner did your disease abate, or the
alarming providence was a little out of sight, than
your vows were broken and your resolutions forgotten.

5th. You have been reproved year after year, sab-
bath after sabbath, by the faithful preaching of God's
word. Your guilty souls have often been probed to
the bottom, all the hidden recesses of the heart, the
lurking places of hypocrisy and deceit have been laid

THE MEANS OS 1 SALVATION, 19 1

open to your view. And has not conscience, faithful-
ly applying the word, cried in your ears, night and
day, '-''Thou art the man?" And you have loathed
yourself in dust and ashes. But these things were
suffered to wear away.

6th. God's Holy Spirit has been your reprover, con-
vincing you of sin, righteousness, and a judgment to
come, showing you your need of Christ and his salva-
tion. Many of you can look back for months and
years, to times of awakening, when the spirit of God
brought home conviction to your hearts with light and
power; when you saw yourselves plainly in the road
to ruin, and exposed to the wrath of an angry God,
your soul was filled with agony and distress; you
prayed and wept; like Herod, you did many things;
you reformed your lives; you forsook your old com-
panions; you left your old sins; you groaned in spirit,
tormented with fears of hell; some of you gradually
.wore off your convictions; your consciences obtained
ease; and, at last, every serious, solemn thought was
banished, and you are now as careless and prayerless
as the beasts that perish. With others of you, con-
victions continued until you met with some sweet
melting frame, some enlargement in prayer, or some
such empty vapor or shadow, instead of Christ. And
this is your whole conversion. Now you remain dead,
earnal formalists. Perhaps the spirit of God has re-
proved you again, and sent home your convictions
with redoubled vigor. Again you have sought and
found ease; again he has alarmed you, and again you
have got ease. Such of you have reason to quake
and tremble; for God has said, "My Spirit shall not
always strive with man" and in the text, "He that, be-
ing often reproved, hardeneth his neck^ shall be. suddenly
destroyed^ and that without remedy"

192 THE DANGER OF REJECTING

II. We will consider some of the means by which
sinners harden their necks against God's reproofs:
"He that being often reproved, hardeneth his neck." A.
stiff neck is a metaphor often used in scripture to sig-
nify an unyielding spirit, resolute in disobedience in
spite of all advice and reproof. Therefore, in various
passages of Scripture, the rebellious Jews are termed
a "stiff-necked people" This metaphor is taken from a
sullen, ungovernable ox, who, in spite of the lash and
goad, and all other means which may be used, refuses
to bend his neck and submit to the yoke. And this
senseless brute, very fitly represents the conduct of
the stupid and unreasonable sinner, who stiffens his
neck and hardens himself in sin, notwithstanding the
strongest persuasions and reproofs of God. For a per-
son to harden his neck, is simply to continue obstinate
in disobedience, persist in error, and refuse reforma-
tion.

But, to mention some of the means by which the
sinner hardens his heart and stiffens his neck against
the admonitions, persuasions, and reproofs of God's
word and the Holy Spirit. And

1st. By a careless indifference and inattention.
How many never-dying souls, who now hear me, have
sat, from year to year, like hardened rocks, under the
faithful preaching of the Word. Though the terrors
and thunders of Jehovah have been displayed, and
the furnace of hell laid open to your view, though 'the
grace of the gospel and the beauties of Jesus,though the
unspeakable glories and bliss of the heavenly world
have been painted in the most striking colors, yet
their hearts have remained unmoved and unaffected
as the seats upon which they sat. How often have
they been faithfully reproved from the pulpit of their
danger, and in private too, of the imminent danger of

THE MEANS OF SALVATION. 193

neglecting their soul's salvation. But yet they have
paid no regard to these matters, and by such inatten-
tion and careless stupidity, they have hardened their
necks.

2d. By an aversion and hatred of those means which
God has ordained and appointed as the medium
through which to communicate spiritual blessings,
such as, reading the Bible, praying, self-examination,
hearing with attention whic'h aversion and hatred
proves the total depravity of human nature, and
clearly evinces that the unconverted soul hates God
with a perfect hatred. Now, I appeal to your con-
sciences, if this has not. been a means by which you
have hardened your hearts and stiffened your necks
against the reproofs of God ? Do you not secretly des-
pise to read the bible, and do you not prefer to read a
play-book, a newspaper, a profane history, or any other
book, while your bible lies for months together upon
the shelf, without being opened, unless sometimes up-
on a Sabbath day; then you take it down, you open
it, and read a few verses; but it is like a hard day's
work to get through one chapter. You turn to ano-
ther place, and if you have any satisfaction at all, it
is in some curious narrative in the historical part.
Something about the warlike exploits of Gideon,
Sampson, David, &$F r e ' se }tt finding some text that

V; Vv;&-$;' "

condemns some oiher man's opinion. The Sabbath is
an intolerable burden. It is by far the longest day of
the week ; and you had much rather' do two days 7
hard work than spend this day in reading, praying,
and such exercises as God requires. You sleep on
Sunday morning until the sun is an hour or two high.
You rise and loll about till you take breakfast. You
then take down a book and try to read ; but the exer-

25

1'94 THE DANGER OP REJECTING

else is disagreeable; the time passes very slow; you
twist and turn upon your chair twenty ways ; you can-
not sit easy in any position. In order to spend the te-
dious hours, you must walk round your corn-field,
look at your wheat and oats, Then you return to the
house and entertain your family a while with the ob-
servations you have made upon your crop. At length
dinner comes on but yet there is nearly one half of
the long day to be whiled away ; you must lie down
and take a little sleep. Perhaps your conscience
pains you a little; but the devil provides you with an
excuse. You were up late last night, or you did not
jest well. Or may be, he persuades you that you are
a little unwell. You sleep an hour or two; but the
.day has not gone yet. You must walk over and see
one of your neighbors who is sick; you cannot spare
time from the plough to-morrow. Then you spend
,the afternoon in talking about the world. You come
home, and are abed before the daylight is out of the
.skies. The next morning, happy day ! you are up and
.about your business by daylight or before. As to se-
cret or family prayer, this is the most toilsome drudge-
ry. The thought of praying one hour is intolerable,
and you will not do it in despite of all the reproofs of
your conscience, God's word, the Holy Spirit, and the
ministers of the gospel. But if, at any time, you should
do it, you are dragged to it as the slave is dragged to
his drudgery for fear of the lash. You pray with as
much reluctance as ever the criminal went to the
place of punishment; and when you have prayed,
how happy you are that the task is performed.

3d, By an unwillingness to examine the state of
their .souls, many harden their necks. The formal
professor, the deceived hypocrite, and almost Chris-

THE' MEANS OF SALVATION. 195

tian, risk damnation rather than try the foundation of
their hopes, 'know themselves, and come 1 into- close
quarters to see the worst of their case. Thus they
labor hard to stifle conscience, and murder their con-
victions. They strive more anxiously to hold to their
false hopes than ever they did to work out their sal-
vation.

4th. By a willingness to be deceived. The poor,
almost Christian, struggles as for life to retain his
false hope, notwithstanding all reproof. If he is driv-
en from one carnal refuge, he flies to another ; and
thus hardens his heart and stiffens his neck, and will
not look to Christ until reduced to the last extreme of
painful necessity. When every other stratagem fails,
he tries the formal round of duties as long as he can.
In a word, he will choose any carnal refuge or false
resting place, any other possible scheme or invention,
rather than bow his neck to Christ's yoke or submit to
God's method of salvation. Let such quake and
tremble, and be horribly afraid, for God has spoken it.
They "shall be suddenly destroyed, and thai without rem*.
edy"

III. Consider briefly the inevitable doom of the final-
ly impenitent. They "shall be suddenly destroyed, and
that without remedy"

All their earthly pleasures, and worldly prospects,
upon which their hearts are fixed, shall be blasted
and eternally cut off. All their delusive hopes of
heaven and salvation shall be blasted forever.

They "shall be destroyed." No sooner 'shall their
measure of iniquity be filled to the brira, and their
*up of wrath to the overflowing, than the patience of
God shall end. His vengeance will sleep no longer.
Then shall destruction come upon the impenitent sin-

196 THE DANGER OP REJECTING &C,

ner with rapid strides. As saith the Lord, "Because
I have called, and ye have refused; I stretched out my
hand, and no man regarded; but ye have set at nought all
my counsel, and would none of my reproof; 1 also will
laugh at your calamity; I will mock when your fear
cometh; when your fear cometh as desolation, and your
destruction cometh as a whirlwind; when distress and
anguish cometh upon you."

"Shall be suddenly destroyed, and that without remedy"
that is, without any possibility of escape. As the sin-
ner rejects the blood and merits of the Son of God, and
refuses to bow his neck to Christ, he rejects the on-
ly hope the only remedy which has been provided to
save sinners.

Then there is no more sorrow for sin, but a fearful
looking for of judgment and fiery indignation, He that
despised Moses's law, died by the testimony of two or
three witnesses. Of how much soever punishment
suppose you that he shall be counted worthy, who has
trodden under foot the son of God, and counted the
blood of the covenant an unholy thing, and has done
despite to the Spirit of all grace. He shall be cast
into hell, into the blackness of darkness, into the lake
of fire and brimstone, where the worm dieth not, and
the fire is not quenched, but the smoke of his torment
shall ascend up forever and ever.

SERMOff XIII.

ON THE GENERAL JUDGMENT.

For we must all appear before the judgment seat of Christ.^- 2
CORINTHIANS v. 10.

THIS world is a place of probation, in which to pre-
pare for a future state ef existence. Such as we are
here, such we shall be through the ceaseless ages of
eternity. All mankind are swiftly passing to eternityi
Some are preparing by the wise and unerring, though
gentle, hand of divine grace, as vessels fit for their
"Father's house." 1 These shall be filled with pure,
unbounded, and unparalleled glory in the heavenly
state. Others are filling themselves as vessels of
wrath for destruction, treasuring up for themselves,
"wrath against the day of wrath and revelation of the
righteous judgment of God."

These two classes include the whole human family
all those millions which inhabit this earth. Two aw-
ful events, death and judgment, make the final sepa-
ration between them, and fix their state eternally in
heaven or hell. Death and judgment how solemn,
tremendous, and dreadful! Though neglected, and
kept far from the thoughts of the greater part of man-
kind, yet they are sure; the certain and unavoidable
fate of all. The Divine Spirit informs us, that "it is
appointed unto all men, once to die; for that all ham sin-
ned'"' "Man that is born of a woman is of few days
and full of trouble." Saith Moses, "The days of pur
years are three score and ten; and if, by reason of
strength^ they be fourscore years, yet is their strength

198 ON THE GENERAL JUDGMENT,

labor and sorrow ; for it is soon cut off, and wejly away,"
Though death is, of itself, very solemn and dreadful,
putting a period to man's existence, and he is no
more seen until the archangel's trumpet sounds, it is
what follows death that makes it so terrible to the sin-
ner. This is judgment the righteous judgment of
God, which fixes the soul's state for all eternity.

That there is a judgment day when all men must
stand before the bar of God and have their destinies
unalterably fixed, is evident from the plainest scriptu-
ral testimony.

Saith the psalmist of the Lord, "He cometh to judge
the earth: he shall judge the world with righteousness"
Paul tells, that God "hath appointed a day in the
which he will judge the world in righteousness by that
man whom he hath ordained.' 1 '' And Jesus says, "When
the Son of Man shall come in his glory, and all the holy
angels with him, 'then shall he sit upon the throne of his
glory; and before him shall be gathered all nations" And
the text declares, "We must all stand before the judg~
ment seat of Christ?

The great object of judicial proceedings is to vindi-
cate the just, and condemn the wicked, upon pure
principles of law and equity. The grand design of
the general judgment at the last day is, to show to all
intelligent creatures, the holiness, justice and good-
ness of God's law and government in the salvation
and eternal happiness of the righteous, and in the
damnation and endless punishment of the ungodly and
finally impenitent.

In farther attending to this subject, we shall

I. Mention some circumstances that will happen
preparatory to the last judgment,

II. Speak of the nature of this judgment.

ON THE GENERAL JUDGMENT.

III. Show that it will be a day of joy to the right-
eous.

IV. That it will be a day of inexpressible anguish
and torment to the wicked.

I. Mention some circumstances that will happen
preparatory to the last judgment.

And 1st. We shall speak of the coming of Christ
to judgment.

His appearance will be sudden and unexpected, at
a time when the world least expects it. Therefore, in
Scripture, it is represented as the coining of a thief in
the night. This awful event will happen when carnal
Security, hardness of heart, and blind inattention to
spiritual and eternal things prevail as they did in the
days of Noah, when the flood came upon the world un-
expected and at once, and swept away its inhabitants
in their wickedness; or as the Sodomites, when, in the
midst of ease and plenty, they were destroyed by a
storm of fire and brimstone from heaven. If the com-
ing of Christ to judgment, be an event so sudden, how
dreadful must be the surprise and dismay of .a slum-
bering world. While millions are engaged in midnight
revels and debaucheries, dancing, drinking, gambling,
like tenfold thunders the trumpet sounds and calls
them thence to the righteous judgment of the great
day. His coming will be public; he will be visible
to the whole universe: "Behold, he cometh with clouds,
and every eye shall see him" His appearance to judg-
ment, shall be august and glorious beyond compre-
hension. No circumstance ever took place through
eternity which gave so grand an exhibition of the ma-
jesty and grandeur of God: "/ beheld till the thrones
were cast down, and the Jlncient of days did sit, whose
garment was white as swoiy, and the hair of his head like.

200 ON THE GENERAL JUDGMENT.

the pure wool; his throne was like the fiery Jlame, and
his wheels as burning fire. A fiery stream issued and
came forth from before him; thousand thousands minis-
tered unto him, and ten thousand times ten thousand stood
before him" "The Lord himself shall descend from
heaven with a shout, with the voice of the archangel and
with the trump of God." Our Lord himself informs us
that he will appear in the clouds of heaven with pow-
er and great glory, with all the holy angels, and he
shall sit upon the throne of his glory. What an as-
tonishing change now takes place! Men and devils
are amazed and astonished. Is this the babe of Beth-
lehem that lay in a manger wrapped in swaddling
clothes? Is this the despised Nazarine that stood
condemned at Pilate's bar that was buffeted and
spat upon, and scourged until all his bones might be
counted ^ Is this the man of sorrows, streaming with
blood, who climbed the heights of Calvary, bearing
his heavy cross upon his mangled, bleeding shoulders;
who hung upon the bloody tree by four streaming
wounds; who was pierced by the soldier's spear; who
gave up the ghost, crying, "It is finished!" Now he
appears in all the pomp and grandeur of his Godhead,
The heavens and the earth, as if affrighted, fly away
from the dreadful majesty of his face. The second
circumstance preparatory to the judgment of the great
day which we shall mention, is the general resurrec-
tion of the dead; of the just and unjust of Adam'e
numerous race. All that sleep in the dust shall awakf
some to everlasting life, and others to shame am 1
everlasting contempt. They that are in their grave.'
'''shall hear the voice of the Son of God, and shall comt
forth, they that have done good unto the resurrection oj
life, and they that have done evil to the resurrection oj

UN TllE GENERAL JUDGMENT. 201

damnation" The archangel's trumpet shall sound so
loud that all heaven, earth arid hell shall hear. The
sleeping dead in Europe, Asia^ Africa and America*
shall awake and spring into life.

The God -of Glory sends his summons forth:
Calls the south nations, and awakes the north;
From east to west the sovereign orders spread,
Through distant worlds and regions of the dead*.
No more shall Atheists mock his long delay?
His vengeance sleeps no more; beliold the day!
Behold the Judge descends; his guards are nigh
Tempests and tire attend him through the sky;
Heaven, earth and hell draw near let all things corne 5
To hear my justice, and the sinner's doom.

Oh, what amazement must seize the affrighted mil-
lions of Adam's race! To the earth's, remotest bound
all is commotion the graves are opening the slum-
bering nations starting into life and rising above the
ground, where once stood Nineveh, Babylon, Persepo-
lis, Jerusalem, Constantinople, Rome, London and
Paris; what multitudes in a moment spring from the
grave, to the astonishment of affrighted beholders.
Crowds rise at once from the bloody fields where
Alexander, Caesar, Poropey, Tamerlane, and Bona-
parte, once triumphed. What multitudes come to
view! All the myriads of Adam's race, who have lived
in time, are all collected before the judgment 'seat of
Christ, Oh, the solemnity of the scene ! In all this
immense -company* there is not one idle or unconcern-
ed spectator ; no one is to be seen laughing, jesting,
or strutting about as we frequently see them now. An
awfully solemn and dread solemnity seizes upon eve-
ry soul, and in dismal silence await their everlast-
ing doom.

II. Speak of the nature of this judgment. It will
be a general judgment. All men shall be judged,.

26

"202 ON THE GENERAL JUDGMENT.

both small and great, "And 1 saw the dead, small and
great, stand before God. And before him shall be ga-
thered all nations; and he shall separate them one from
another, as a shepherd divideth his sheep from his goats"
Oh! the solemn the affecting, and astonishing sepa-
ration! Parents and children, and the nearest and
most tender ties will then be torn in sunder. Fal-
len angels will be judged also. So saith the apostle
Jude : "And the angels which kept not their first estate,

but left their own habitation, he hath reserved in cverlast-
/

ing chains, under darkness, unto the judgment of the
great day" And it was in reference to the dread
events of this tremendous day, that the devils cried
out to our Lord, in the days of his flesh, "Hast thou
come to torment us before the time.' 1 ''

In that day will be judged all the words, thoughts,
and actions of the children of men: "And the dead
were judged out of those things written in the books, and
according to their works" In our text, we are told
that "we must all appear before the judgment seat of
Christ, that every one may receive the things done in his
body, according to what he hath done, whether it be good
or bad." Every conversation and every word that has
been spoken, shall then be examined. Says our Lord,
"Every idle word that men shall speak, they shall give an
account thereof in the day of judgment." The secret
thoughts of all hearts shall then pass in public review
before the impartial bar of God : "In the day when
God shall judge the secrets of men by Jesus Christ ac-
cording to my gospel" A solemn and awful day this,
when judgment shall be given upon all the deeds,
words, and thoughts of mankind ; where every secret
act, idle* word, and every vain imagination, will be
<]aid open to the public view of an assembled uni-
verse,

ON THE GENERAL JUDGMENT. 20$

HI. Show that it will be a day of joy to the right-
eous.

The seeds of this joy are sown in this life. As theji
are pardoned and justified by the word and atone-
menf of Christ, the sting of death is removed, When
they have lively views of the glory of God in- Christ
Jesus, and feel the witness of God's word and spirit,
that their sins are pardoned, when by faith they can
behold the land of promise, oh, how pleasant the
thought of the last judgment. And as they die in
Christ, a foundation is laid for a glorious and happy
resurrection. So soon as the heart strings are broken,
and nature expires, as soon as the soul and body are
separated, the immortal spirit enters a state of posi-
tive blessedness. But the lifeless body is laid in the
grave, and sleeps until the morning of their resurrec-
tion. Christ died, and lay in the grave;; he conquer-
ed it; he made it a pleasant bed of rest to hisfollow-
ers. Hence the scriptures speak of falling asleep in
Jesus, sleeping in Christ, &c. SaysJhe apostle, ''Them
which sleep in Jesus will God bring with him;" that is,
their souls from heaven, and their bpdies from: the
tombs; and, though parted awhile by death, they
shall now be reunited. The resurrection will be to
them a pleasing prelude to the judgment of the last
day. For, says the Spirit, they shall rise first. Their
corruptible bodies will be raised spiritual and incorr
ruptible; they shall be raised in unfading beauty
beautiful, and immortal in the likeness of Christ* As
their names are written in the Lamb's book of life,
and engraved, upon the palms of both his hands, not
one of them will be overlooked or forgotten. The
poorest beggar, or the meanest slave, shall not be
passed by. When the Son of God comes in the clouds,

204 ON THE GENERAL JUDGMENT.

of heaven with power and great glory, u He shall send
his angels, with a great sound of a trumpet, and they
shall gather together his elect from the four winds, from
one end of the heaven to another"

The Lord Jesus Christ, who purchased them with
his blood and ransomed them by his death, will own
them before the assembled universe. He will sepa-
rate them from the wicked as the shepherd doth his
sheep from the goats. He will place them on his
right hand as, a mark of high honor and dignity, as a
token of his love for them.

But what will consummate their happiness, and
faise them to the summit, of glory, will be the joyful
sentence, "Come, ye- blessed of my Father, inherit the
kingdom prepared for you from the foundation of the
world."

Last of all, they shall go away into everlasting life.
They shall go home with Christ to his Father's house,
and there, as vessels meet for the master's use, they
will be possessed of an inheritance, incorruptible, un-
defiled, and that fadeth not away. They shall be
with Christ where he is, and shall forever behold his
glory; and, through all eternity, they shall taste joys
such as ''Eye hath not seen, nor ear heard, neither haw
entered into the heart of man" to conceive,
v IV. It will be a day of inexpressible anguish an4
torment to the wicked.

The ungodly and finally impenitent will now be
ripe for destruction. Having spent all their lives in
sowing to the flesh, they shall now reap a harvest of
f mmortal woe ; having spent their lives in sin, they
will now receive the wages thereof eternal death
How intolerable their loss! Their day of grace and
all hope of mercy are gone forever. They lose thew

ON THE GENERAL JUDGMENT, 205

souls, worth more than ten thousand worlds ; .they lose
God, the source of all happiness; they lose Christ and
his salvation heaven with all its unspeakable joys;
and, to consummate their anguish and make them
vessels capable of enduring all the wrath of God,
their souls and bodies are reunited, and the dreadful
sentence of "Depart from me, ye cursed, into everlasting
fire, prepared for the Devil and his angels" now fixes
their awful doom. This is, indeed, the solemn, dread-

j,

ful harvest day; the tares are separated from the
wheat, and, bound in bundles, are cast into everlast-
ing fire. Oh, how deep, and large, and wide, must
Tophet be 'how dreadfully immense the pile of fire
and much woodf

'SERMON XIV.

THE CHARACTER, HISTORY, AND END OF THE

FOOL..

TJie fool hath said in his heart 1 , There u no God, PSALM xiv. ]

Two things in the text demand our attention.

1st. The character mentioned THE FOOL that ii
the man who is destitute of true wisdom, or the know
ledge of God, and who acts an irrational part in- mai
ters of the greatest importance;

2d. Something predicated of the fool, very expref
sive of his character. He "hath said in his hea\
there is no God" This expresses the highest grade <
unbelief, which is the root of all sin, blinds the min(
hardens the heart, and sinks the soul beneath tli
damning weight of sin. It is probable the fool woul
disclaim the character of an atheist; perhaps li
would tell you, that reason and the light of natur
prove that there is a God. Yet "Ac says in his heat
Thereis no God" "The heart, or spiritual part of ma\
is deceitful above all things, and desperately wicked, i
'much so that every irnagimtion is only evil continually
As every thought, word and action of the fool pr<
ceeds from this desperately wicked heart, the consi
quence is, that the whole of his conversation and coi
duct is sin. Therefore, his heart says, "TAere is t
God" by the words and actions that proceed from i
for these constitute the. image of his mind and spea
the language of his heart.

In the further prosecution of this subject, we shall

THE CHARACTER, HISTORY, &C. 207

I. Delineate the character of the fool.

II. Relate his history and end.

1. Delineate the character of the fool.

Perhaps there is no character more contemptible
than that .of a fool. Hence it is considered an insuf-
ferable insult to call a man a fool. Were I to say
that I now address a congregation of fools, or that
I believed a majority of my hearers are fools, I ex-
pect I would give a general offence to my audience.
To be as modest on the subject as possible, we will
suppose there is one fool in this assembly; and, if
there be, he is an object of pity; his condition is so
wretched, that human language cannot describe it.
My present business, then, is to delineate the charac-
ter of the fool so plainly that he may see himself,
be influenced to apply to Christ, who is the essential
wisdom of God, and learn from him the things that be-
long to his eternal tjifcjllN* - '_

A fool, then, is a person destitute of wisdom, and
who, in all his conduct, acts like one void of reason,,
In Scripture, the fool and the>; sinner are synonymous,
and no term is more expressive of the character of a
Christless sinner, than that of fool; for, never was
simpleton more destitute of common sense than the
Christless sinner is of the knowledge of God, and
of that wisdom which leads to true happiness in
time and through eternity. As the ideot or natural
fool is destitute of all useful knowledge, and of that in-
formation which beautifies the mind and dignifies man,
so the unconverted sinner is totally ignorant of the mo-
ral beauty and excellency of the attributes of God,
and blind to the immaculate purity of his holy law, to
the spiritual meaning of his word and the infinite evil
of sin. Never was ideot greater stranger to the

208 TEE CHARACTER, HISTORY,

knowledge of geometry, astronomy, and the higher
grades of scientific learning, than the unconverted
sinner is to the knowledge of God, the joys of par-
doned sin, the consolations of the Holy Ghost, and the
believer's hopes of heaven. Another peculiarity in
the character of the ideot, is, he is void of wisdom;
so every part of his conduct is vain, foolish, and irra-
tional ; but this bears no comparison to the brutish ir-
rationality of the Christless sinner. Did you see a
man bartering away an immense earthly inheritance
for an embroidered cap, a gay feather, or a fine go-
cart ; or did you see him selling a crown, a throne, and
a kingdom, for a ginger-cake or drink of grog, would
you not be convinced that he was verily a fool? or did
you see him in cool blood cutting his own throat, or
driving a dagger into his own heart, would you not
conclude that he was a distracted fool? but all this
.n falls far short of the brutish ag|^istracted conduct of

%

the poor Christless sinner who parts with heaven and
all it glories for the vain pleasures of this world, and
who, in spite of all the entreaties of the ministers of
the gospel, the warning's of God, and the motions of
conscience, sells his soul for a trifle, and finds his
way to hell. Did you see a man, in the season for pre-
paring his ground and putting in his crop, spending his
precious time in the most frivolous amusements, with-
out striking a single stroke of work until the season
was gone, would you not believe that he was a fool,
and his conduct very irrational? but all this bears no
comparison to the distracted conduct of the Christless
sinner, who trifles away the only season of salvation.
Suppose a prince were to say to a poor malefactor
condemned to die, I will assign you a certain business
for one hour, and if you are industriously engaged dur-

AND END OF THE FOOL. 209

ing that hour, 13 ; and lose not one moment, I will not
only pardon you, but give you the finest inheritance
upon the earth. Did you see this poor wretch spend-
ing every moment of his precious hour in the most fri-
volous and sinful amusements, such as fiddling, danc-
ing, building cob-houses, or catching flies, sporting
with his fate, and treating this proposal with con^
tempt would you Jiot conclude that he was a mad-
man and self-murderer? but all this falls- far short
of the distracted madness of the Christless sinner. He
is sent into this world to prepare for eternity ; his life
is but a dream a bubble, or a morning tale ; he knows
not the moment death will fix his state for eternity; in
the short and uncertain time allotted him, work of vast
importance must be performed, or he must be damned
forever. He has to forsake the service of that old
serpent, the Devil, and enlist under the banners of
Christ; he has the ..edwnity of his heart against God
and holiness to subdue ; his strong corruptions, un-
governable passions and propensities must be over-
come ; he has temptations to resist, oppositions, perse-
cutions and reproaches to endure; he has to obtain a
new heart and spirit of Christ, and a growing qualifi-
cation for heaven, without which he must sink forev-
er beneath the wrath of God, in a lake of fire burning
with brimstone, where the smoke of his torment shall
ascend forever and ever. Yet he will not attend to
his eternal interest; he hates the path that leads to
true happiness; he voluntarily rejects eternal life,
and he chooses the torments of hell as his portion
forever. All the arguments of men will not induce
him to begin the work of his soul's salvation. Per-
haps he will acknowledge the propriety and necessi-
ty of religion, that he wishes to obtain it, and would

27

210 THE CHARACTER, HISTORY, ,

give the world to po'ssess it; but bring the matter
close to him propose to him now; to flee from the
wrath to come; he raises a multitude of objections,
and brings forward many absurd excuses; he tells
you lie has no disposition to flee the wrath to come ;
therefore, he must wait until God gives it to him. He
is afraid to commence seeking religion, lest he draw
back; for he has seen many who started to obtain it,
who again returned to their former sinful condition, and
it is much better never to begin, than to make a start,
and then backslide. He fears that if he should com
mence seeking religion, he would be laughted at by all
who know him. The cross is too heavy ; the perse-
cutions of the world cannot be endured. Then his
dear companions, his beloved sins, and his vain plea-
sures, are so pleasing it would be like death to part
with them. It is inconvenient at present like the
sluggard, he cries, a little more. slumber, a little more
sleep- a little m&re folding of the hands for sleep ; he
1 says, I will put it off till next year, or some more dis-
tant period. Thus he neglects the salvation of his
soiil, and treats the offers of mercy with contempt
But he hugs to his heart that poisonous viper, sin, that
stings him to the inmost soul, and, with pleasure, he
kisses the dagger that pierces his soul. Now, what
think ye of the Christless sinner? Is he not verily a
fool ? But, to be more particular

1st. He is a self-conceited fool; hence saith the
wise man, The way of a fool is right in his own eyes;
that is, he is too wise in his own conceit, to be taught
or set right. The opinions of his father and grand-
father, or the sentiments of some old carnal formalist,
or some wrong-headed enthusiast, to whom he is
strongly attached, the peculiarities of his beloved par-

AND END OF THE FOOL, 2M ;

ty, or the notions of some old, wealthy, drunken de-
ists, who bear the pompous titles- of Majors, Colonels,,
Generals, Doctors, Judges, or Members of Congress j,
these have infinitely more weight with him, than ail-
that' is written in the Bible. Hence he boasts of his
great information, his superior and mighty powers of
reason, when at the same time, in the view of reason 1
and common sense, he is an arrant fool, for he is
afraid of being convinced, and he secretly wishes to
be deceived; he never tries to investigate the subject,
and impartially examine the evidence on both sides
of the question; but, like a confirmed fool, he collects;
every thing like an argument to strengthen his delu-
sions, harden his heart, and put out the light of con-
science. The broad road to, hell is so dear and pleas-
ing to him, that to forsake it, would be intolerable.
Therefore, as our Lord expresses it, "Ae hates the
light ;"\\e shuns conviction *as he would death, When,
by the strength, of argument and the force of truth he
is confounded and his mouth closed, he becomes an-
gry ; he spits but the venom of hell as he substitutes
loud laughter for reason. What is still more astonish-
ing, like the madman who thinks himself a crowned
head> and that all mankind are his slaves and vas-
sals, the poor, Christless sinner, while he rushes along
the broad road to hell, tells you, tliat the religion of. Je*
sus Christ is too mean and contemptible a- thing for
his lofty soul to embrace, and that professing, to- feel
the love of God shed abroad in the heart, is mere hy-
pocrisy, or. the effect of enthusiasm on weak minds;
but by his conduct, he tells you, that to indulge in
frothy conversation, to profane the Sabbath, to frolic
and dance, to drink like & beast^ and. swear and curse
like a devil, are employments worthy of rational

212 THE CHARACTER, HISTORY,

reflecting men, and that these things are always done
by those who are truly wise and great,

2d. He is a deceitful fool. Solomon tells us, "TAe
wisdom, of the prudent is,, to understand his way, but
the folly of fools is deceit" that is, they try to deceive
the world and themselves. The fool is a base hypo-
crite, yet there is no man upon earth who cries out
more vehemently against hypocrites; but all the time
it is not hypocrisy he hates, but experimental religion
and practical holiness. As the persecuting Roman*
of old dressed up the Christian martyrs in the skins
of wild beasts, that they might be torn to pieces by
dogs, so the fool dresses holiness and the fear of God
in the filthy garment of hypocrisy, that the dogs of
hell may join with him to tear them to pieces; yet, as
was observed, he is a base hypocrite, for he strives to
make the world believe that he is a man of great ra-
tional powers, and possessed of a very strong mind,
when at the same time, in matters of the greatest im-
portance, that is, in the affairs of his soul's salvation,
he acts with worse than brutish irrationality ; he wish-
es men to believe that he is a person of strict honesty,
truth and honor, yet he often takes advantage of the
ignorance or necessity of his neighbor, and purchases
property for half price, or sells his own at double its
value. The fool not only deceives others, but also de-
ceives himself, for he builds his hopes of heaven upon
the supposed goodness of his heart, his pretended mo-
rality, his charitable actions, his partial reformations,
or his transient joys ; but that which renders his de-
ception most fatal, is, that the fool wishes to be de-
ceived.

3d. Another property of the fool is, that he makes a
mock at sm, that is, he thinks it an innocent, pleasing

AND, END OP THE FtfOL. 213

thing. Tell him of its infinite evil, how iilthy and
abominable it appears in the sight of God; tell him
that it. ruins the souls of men, and brings upon them all
the torments of hell the fool will laugh you to scorn ;
he will mock at all you say concerning the dreadful
consequences of sin, and contend there is no harm
in it.

4th. Another property of the fool is, that he hates
knowledge. Saith Solomon, "Fools hate knowledge"
Again : "Fools despise wisdom and instruction." God
has placed in the hands of the fool that most val-
uable of books, the Bible. From this precious vol-
ume men' may obtain the knowledge of God and his*
Son Jesus Christ; here men may learn that wisdom
which will lead them to endless happiness; but this
book the fool detests, at least he has no desire to read
it; he would be much more pleased with some silly
novel or wild romance ; these lie delights to read ; but
his Bible, if he has one, lies neglected in some obscure
corner of his house.

The Sovereign of the Universe has appointed one
day in seven to be particularly devoted to the acqui-
sition of the knowledge of God, but the fool hates
God, he has no desire to know him, and instruction
and wisdom he despises; therefore, he spends the
Sabbath in slumbering, visiting his neighbors, walk-
ing round his farm, or in vain and worldly conversa-
tion ; perhaps he never opens his Bible, or if he does,
lie is not at all interested with its contents, and when
he has hastily perused a chapter, he closes the book,-
rejoicing that he has got rid of his irksome task; he
never bows his knee before God, either in secret or in
his family, and perhaps he strives to banish from hisf
mind all serious thoughts of God, death^judgmentand

214 THE CHARACTER, HISTORY,

eternity. As the fool hates instruction and wisdom,
so he cannot bear the company and conversation of
experimental and lively Christians. The conversa-
tion of such persons is intolerable ; for it is contrary
to his nature ; it stings his conscience, and disturbs his
carnal peace; therefore, he does what he can to avoid
it; he hates and shuns the faithful minister or reli-
gious friend, who, with tears in his eyes, shews him
his danger, and entreats him to fly to Christ. In a
word, his chief happiness consists in the darkness of
ignorance, and in living at the greatest possible dis-
tance from God and all that bear his image.

5-th. Another property of 'the fool is, that he is 06--
stinate and incorrigible. Says the wise man,"T/iOtt7t
thou shouldst bray a fool in a mortar among wheat with
a pestle, yet will not his foolishness depart from, him"
These words may refer to all the methods the Lord
uses to awaken sinners and persuade them to flee
the wrath to come; therefore, they include all the
entreaties of the ministers of the gospe), and all the
motions and drawings of the Holy Spirit; at the
same time, they represent the obstinacy, wickedness,
and incorrigible rebellion of the sinner against God.
Sabbath after Sabbath, and year after year, the Lord
calls the fool to repentance; Christ knocks at his
heart, and salvation comes near unto him ; but he re-
fuses to submit ; the world and its pleasures so possess
his heart, that he will rather risk all the torments of
hell than part with them; sometimes, like Ahab,. he
humbles himself for a time, and walks softly; but be
soon resists the light, and returns- to sin. Again, like
Felix, he is made to tremble under the awful appre-
hensions of the wrath of God ; but he puts off seeking
the salvation of his soul till a more convenient sea-

AND END OP THE FOOL. ' 215

ston. Again, like Agrippa, he is almost p'ersuaded to
become a Christian, but some beloved sin keeps the
Lord Jesus Christ from possessing his heart. When
the more gentle calls of divine mercy prove ineffec
tualjthe Lord bruises him in the mortar of affliction.
By losses, diseases, and alarming dispensations of
Providence, he is called to repent and flee the wrath
to oome, but still his foolishness will not depart from
him. When he feels the hand of God heavy upon him;
when he is confined to a sick bed, and death and
eternity stare him in the face, like Pharaoh, he pro-
mises amendment, and pleads with the people of God
to pray for him $ but no sooner is affliction withdrawn,
than Pharaoh like, his heart becomes more hardened
than before, until, at last, by repeated acts of obsti-
nacy and rebellion, the Spirit of God is provoked to
withdraw; his heart grows hard like the nether mill-
stone ; his conscience is seared as with a hot iron,
and his damnation is sealed.

6th. Another trait in the character of the fool is, he
is a practical atheist. '''The fool hath said in his heart,
There is no God." Take notice. The fool does not
say with his tongue, There is no Qod. No : he hath said
m his heart. He will tell you his unerring reason
teaches him there is a God ; that this is proved by the
light of nature and the works of creation; yet, he
hath said in his heart, There. is no God; his heart is de-
ceitful above all things, and desperately wicked; all his
actions proceed from this deceitful and wicked heart j
they speak its genuine language and that is, "There
is no God" and this will be clearly proved by these
considerations

1st. God has revealed himself in the Biblaas aho-
ly> just and sin-hating God; he has declared that the

216 THE CHARACTER, HISTORY,

the wages of sin is death; that anger and wrath, tri-
bulation and anguish is what attends upon every soul
that doeth evil; that the eternal plagues of hell is the
consequence of sin. But does the fool believe these
declarations? Let liis conduct testify; and its lan
guage is There is no such God,f<M he drinks in iniquity
like waters; he profanes the Sabbath ; he lies, cheats,
swears and drinks to excess ; he indulges in obscene
discourse, in revelling, rioting, dancing, and in many
acts of daring wickedness. Now did the fool firm-
ly believe that such conduct is as inseparably con-
nected with the torments of hell as the cause is with
the effect, he would not dare to indulge himself in the
love and practice of them ; therefore it follows that
by this conduct his heart says, There is no God.

2d. God has declared that except a man be born again
he cannot see the kingdom of GW, and that without ho-
liness no man shall see the Lord; that he that believeth
not shall be damned. Does the fool believe these de-
clarations? No ; for by his careless, profane, and sin-
ful conduct, he declares that God is a liar; he makes
a mock at sin; he jests at religion ; he stifles his con-
victions and quenches the motions of the Holy Spirit;
indeed, the whole tenor of his conduct declares that
his heart says, There is no God.

But^'to finish our description of the fool His whole
heart is enmity against God, and his whole nature is
sin; from the crown of his head to the soles of his feet
there is no soundness, but wounds, bruises and putrify-
ing sores.

He is a fool, in the highest sense of the word ; for he
is destitute of the knowledge of the nature and attri-
butes of God ;"/??'s understanding is darkened, being alien-
ated from the life of God, through the ignorance that is

AND END OP THE FOOL, 217

of the blindness of his heart" and "the God
of this world has blinded his mind) lest the light of the
glorious gospel of Christ should shine unto his heart"
His affections are alienated from God, and set upon
inferior objects ; therefore, he is said to be "a lour of
pleasure more than a lover of God?

His memory is treacherous as a riddle that lets the
precious grain run through, but easily retains the
trash. In a word, his heart, which, in Scripture, sig-
nifies his soul, is a sink of wickedness, the very image
of that old serpent, the Devil. "It is deceitful above all
things, and desperately wicked, who can know it ;" and
Christ declares that out of it proceed "evil thoughts^
adulteries, fornication, murders, thefts, covetousness,
wickedness, deceit, lasciviousness, an evil eye, blasphemy
pride, foolishness" Therefore, the fool's heart is term-
ed an uncircumcised heart a hard heart -a stony heart
a f row ard heart a heart departing from God a
backsliding heart a proud heart a heart full of hy-
pocrisy. This is the description given in Scripture
of the heart or soul of the fool. Say, does it not
strongly resemble the Devil ? Now, view his body or
fleshy part, as it is acted upon by this totally deprav-
ed soul, and reason must acknowledge that it can act
upon no higher principle than that of the brute. Its
highest object, then, is the gratification of its appetites
and propensities. Therefore, it follows as an unques-
tionable truth, that the fool is a compound being con-
sisting of the brutal and infernal nature. In a word,
he is half beast, half devil.

After having given this description of the- fool, some
way be disposed to conclude that he is altogether a
prayerless creature. This, however, is a mistake. He
is a praying fool; he prays morning and evening, day

28

218 THE CHARACTER, HISTORY,

and night. In a word, he is always praying. We will
conclude our description of the fool with a SPECIMEN
of his constant prayer; 'and the desires of his heart
habitually run out in such language as this: 0, Lord,
give me all my portion in this life, let me have my hea-
ven here; I ask not thy love and favor; 1 desire not
the knowledge of thee; I do not pray to be saved
from sin ; but do thou grant that 1 may be rich, weal-
thy, prosperous and great ; take thy Holy Spirit altoge-
ther from me, keep death and eternity out of my view,
Let my conscience be seared as with a hot iron, that
1 may enjoy all the pleasure sin can afford. I love sin;
I love the indulgence of my carnal appetites; 1 am
delighted with the road to hell. Oh, Lord, let me go
to hell, and this is all I desire at thy hand. Amen!

II. Relate the history and end of the fool. He was
born a fool ; 'ifa was shapen in iniquity, conceived in sin,
and born like a wild ass's coit;" he came into the world
destitute of the moral image of God, which consists in
knowledge, righteousness and true holiness; he was
born in the very image and likeness of that o4d serpent,
the Devil, As soon as he was capable of exercising
his powers of reason, he gave clear evidence that he
was a fool, for it was evident to every discerning per^
son that he was ignorant of God and his Son Jesus
Christ; therefore, he had no communion with God ; he
had no desire to be acquainted with him, nor to pre-
pare for death and eternity. At a very early period
he manifested an obstinate and rebellious disposition.
Fretfulness, discontent, anger, revenge, self-will, diso-
bedience, and a total inattention to religion, discover-
ed themselves in his early life ; as he grew up, with the
greatest facility and in opposition to all admonitions,
he learned to sing vain songs, to use obscene language,

AND END OF THE FOOL. 219

to swear, to violate the Sabbath, and to perform many
mischievous tricks. It was almost impossible to con-
strain him to read the Scriptures, or to pay the smallest
attention to the things of God and religion. In short,the
more he was entreated to attend to the affairs of his soul,
the more clearly did his opposition' to them appear.
When he arrived at the years of maturity, his chief
desire was respectability ; but, like a fool, he took the
wrong method to obtain it; he decked his dying body in
the habiliments of gaiety and extravagance, while his
soul remained black and deformed like the Devil, and
polluted with the filth of sin. To add to his respecta-
bility, he selected companions; but, alas! he made a
fool's choice; he associated with those who would
lead him further from God and on the way to hell;
the gay, the thoughtless and the profane were his bo-
som companions. In order to attain to as much im-
portance as possible among his associates, he had. to
learn various popular, scientific branches. Thus he-
had to learn to drink, swear, dance, fight, and take
the name of God in vain. In short, to use a phrase of
his own, he had to become very much of adeviL

In order to become popular, and' enjoy as much of
the pleasure of sin as possible, he attended; every fro-
lic and dance within his reach; indeed, he was conti-
nually employed in passing from one scene of dissipa-
tion and extravagance to another. However, he met
with many interruptions in his wild career, for con-
science, like a common disturber of the peace, gave
Mm much uneasiness, and repeatedly told him, the end
"of these things is death" The Holy Spirit whispered,
"0 do not that abominable thing." These warnings of-
ten created uneasiness, and put him to an awful stand ;
then it seemed as if heaven and hell were striving

220 THE CHARACTER, HISTORY,

for him. Sometimes he was constrained to pray in se-
cret, and resolve that he would repent and forsake sin.
But the thought of forsaking the pleasures of sin and
his companions in wickedness was too intolerable to
be endured; and he was brought to his wits' end to
devise means by which he might stifle conviction and
lay his conscience into a dead sleep, We shall, there-
fore notice the manner by which this dreadful object
was accomplished.

And the first thing he did, was to make out a large
l}st of hypocrites; he strictly watched the conduct of
professors of religion, that he might find out their faults
and misgivings ; he discovered that such a one, who
prayed in his family, and whom he had frequently
seen at a communion table, had been discovered some-
what intoxicated; therefore, he entered this profes-*
sor on his list; a second had taken advantage of his
neighbor in a bargain ; a third had been seen in a pas-
sion and using unbecoming language. These, with
many more of the same description, he enrols with the
first. These discoveries afforded him much satisfac-
tion, and with a smiling countenance and taunting
sneer, he would relate the. circumstances in every
company, and often intimated that all professors were
hypocrites, and that the religion of Jesus was a de-
ception. This list served on all occasions as a plas-
ter to his troubled conscience ; and he endeavored to
believe that it was unnecessary for him to seek reli-
gion, as there was no reality in it.

Still, however, in his sober moments, his conscience
would annoy him, and disturb his carnal peace, by re-
minding him of the necessity of seeking and obtaining
religion; then he would try to silence conscience by
following mod of reasoning: Why, said he, none

AND END OF THE POOL. 221

x

of- the younger class of respectable persons make any
profession of religion; therefore, were I to be concern-
ed about it, I would become quite unpopular, and sink
into contempt. Were I to attempt to serve God, I
would be hissed at, and sneered out of all genteel so-
ciety. Then he would go to the tavern, and, in com-
pany with his wicked companions, he would laugh,
and drink, and sing, and swear, for the purpose of
driving away his convictions, and that he might be-
come confirmed in his determinations to go on in sin,
he would go to the ball-room, and there try to drive
away all serious thoughts by sporting and dancing*
By such struggles as these, the fool often found the
way to hell a hard and difficult way ; sometimes when
under a sermon, the fool has heard his case so exact-
ly described, that he has seen plainly that death and
hell would be the end of his career; then his con-
science would alarm him ; but as he thought it as dis-
graceful to be seriously engaged in making his peace
with God, as to be found stealing, therefore, he would
strive to look round the congregation with the counte-
nance of a hero, and appear as careless and un-
daunted as possible; and when conviction would
seize his heart with greater force, and no other effort
would avail, he would rise up, leave the house, and
get out of hearing as quickly as possible. If a faith-
ful minister, or zealous Christian friend, would at any
time persuade the fool to flee the wrath to come, he
would answer with a sneer or laugh, treat all they
said with contempt, and if they would repeatedly con-
verse with him on this subject, he would become an-
gry, and insult them with such language as^the fol-
lowing; Give yourself no concern about me; if I go
to hell it is no man's business; mind yourself; give
me none of your jaw.

222 THE CHARACTER, HISTORY,

When the poor, unhappy fool would meet with his
companions in sin, he would drink until he became
basely intoxicated; then he would curse and blas-
pheme like an infernal fiend; he would get into wild
riots, quarrel and fight, and sometimes get his eyes
blackened. When he came home, and began to cool
off, as he called it, he would feel sick, and his body
miserably disordered, then he would calculate his ex-
penses, and bitterly regret his extravagance, for the
money he had gained by his honest industry, and
which should have been laid out for necessary pur-
poses, was wasted and gone, his debts unpaid and hea-
vy demands hanging over him; but, what was worse
than all, his conscience, like the never dying worm of
hell, gnawed and stung him like a poisonous viper,
and his bitter reflections were intolerable. Now, he
would solemnly promise to God that he would reform
his life, withdraw from his wicked companions, and
no more touch the intoxicating poison. For a few
weeks you would suppose that he was about to alter
his course, and he appeared quite another man; but
upon a certain public day, he fell in with his former
'Companions in sin. They handed to him the intoxi-
. eating cup. Said the fool secretly, I may take one
dram in moderation ; there can be HO danger in that,
He took the glass he drank; he sat down and joined
them in their vain conversation; the liquor went
round, his conscience recoiled ; his former resolutions
stared him in the face. 0, said his sinful companions,
be a good fellow, dont be a whining hypocrite; if you
are so reserved people will say you are going to be
religious ; there is no harm in drinking in moderation,
if a person do not make a beast of himself. Then
the fool, in spite of all the. efforts of conscience, drank

AND END OF THE FOOL. 223

again. By this time, he felt his blood warmed and
his appetite inflamed, and he went at it like a confirm-
ed fool, and swallowed it down, draught after draught.;
When he cooled off again, the bitter reflection of
his conscience was like a hell upon earth, and he felt
miserable beyond description. When he thought of
his former resolutions and the promises he made to
God, which he had broken, he felt ashamed and mor-
tified, and he determined never to make another reso-
lution ; then off he went to the tavern and bottle, and
in company with his sinful associates, time after time,
he tried to drink, and laugh, and dance, and swear
away all solemn reflections about God and a future
state. On a certain occasion, the fool took danger-
ously ill ; he was laid upon a sick bed ; his disease in-
creased, and seemed to baffle the power of medicine;
his physician despaired of curing him, and his friends
expressed their fears that his case was hopeless ; death
stared him in the face, and conscience again awoke
and placed all his sins before him ; the wrath of God
and the horrors of hell affrighted him. Now he ac- 7
knowledged himself a fool, and with bitterness of
soul lamented his ungodly life, misspent seasons of
grace, and stifled convictions ; he prayed and cried for
mercy; then the language of his heart was, O that
God would spare me for a few days or years longer. I
would forsake all my wicked companions and ungod-
ly practices ; I would diligently attend to the means
of grace; I would keep every Sabbath holy to the
Lord ; I would regularly attend the preaching of the
word, and hear as for eternity; and 1 would give
myself no rest until my peace were made with God.
Then eternity and eternal things employed his mind
from day to day, until relieved of his disorder; but as
soon as flattering hopes of recovery took place, his

224 THE CHARACTER, HISTORY,

convictions began to subside ; as his health and bodily
strength increased, his serious attention to the work
of his soul's salvation decreased; when he was re-
stored to his health, his heart became harder than be-
fore, and he returned to his old sins as "the dog to his
vomit, or the sow, that was washed, to her wallowing in
the iriire."'

The poor, unhappy fool, to quiet conscience, re-
peatedly promised that, at some future period, he
would: repent of his sins and seek religion, and as often
left his promises unperformed. At length, he became
acquainted with a profane, drunken profligate, who
was a man of wealth, and bore the pompous title of
Major, Colonel, Judge, or General ; but he was a hater
of God and religion. This contemptible sinner hinted
to the fool that the religion of Jesus Christ was a mere
deception; that the Bible was a cheat, the fabrication
of designing men; -that there was no future state, nor
general judgment, and that men had not, after death, to
give an account of the deeds done in the body. He fur-
nished him with Paine's Age of Reason, and the works
of Volney, Voltaire, and Bolingbroke, This confirmed
him. a fool, for infidelity put the cap stone upon his folly.
Now he shouted victory, and he viewed all the efforts
of reason, conscience, and the religion of Christ, as
incapable of disturbing his peace, and all the admo-
nitions, reproofs and entreaties of religious friends, as
lost when addressed to him. Then the fool could tell
what wonders his unerring reason had discovered ; he-
had found out that the bible was a deception, when
he had never read it through once in the course of his
life, and knew little more of its contents than a Shaw-
nee or Ghoctaw. If a person asked him for the evi-
dences of the truth of the system on which he is ven*

AND END OF THE FOOL. 225

turyig into eternity, he would reply that he had incon-
testible evidence. And what was it? All the half-
read fops, who never made the Bible their study;
Doctors, Majors, Colonels, Generals, Judges and
Members of Congress, were deists. If he were asked
for bis unanswerable arguments, by which .he sup-
ported his systems-he would say that he had them' at
'command. And what were they? Profane witticisms,
sneers, jests at sacred /^Mgj&fo mid extravagant, loud
laughter. "Jfti/^t^

' J9^ ' '

Time would fail to dwell nipon particulars. View
the fool through every stage of his life, unless at some
solemn seasons when the Spirit of God was powerfully
striving with him, and you would see nothing but the
symptoms of extreme folly about him. Did he happen
in company with some lively experimental Christians,
whose conversation was altogether of Christ, heaven,
and the life of religion; he was miserable beyond de-
scription; such conversation was contrary to his vile,
depraved nature ; therefore, presently he was up and
gone. If a faithful minister, or pious Christian con-
versed with him about the state of his soul, he would
give no answer; but he would appear confused and
Jook angry; urge him upon the subject, and he would
be highly offendee"kand shew the most daring impu-
dence; if he answered what was said to him, it was
with insolence and contempt. See him on the Sab-
bath; like the sluggard, he is stretched on his bed
sleeping away the precious season of grace. Let him
rise ever so early during the week, the Sabbathmorn-
ing was the fool's time to sleep. Perhaps breakfast
is nearly ready to go on the table before he is dis*
posed to rise. See him during the course of the day;
if he is reading, it is not the bible, nor a religions

29

226 THE CHARACTER, HISTORY,

book, but a history, a novel, or newspaper; notice his
conversation on this holy day, he has not a- word to
say about the great concerns of his soul. No, he
speaks of the world, and the things of it. See him at
the place of worship; he is like a fish out of Water;
every thing is contrary to his nature; to sit out a ser-
mon is like Algerine bondage. Sometimes you see
him .in one part of the assembly; in less than ten
minutes he is in anothei^^?-:' Presently look about
you again, and he is u^aiV^gwe; he is at the spring,
or conversing with some of his ungodly companions
on the most sinful and profane subjects. See, during
a sac-ramental occasion efer.y day, if he is about
you will see him on the outside, sitting away off at a
distance on a log, or standing at the foot of a tree
with some profane ruffians, with his hat on, talking
and laughing. If the Spirit of God visit the assembly:
with a heavenly breeze, an.d some happy souls, fill-
ed with the love of God, are constrained to praise
and glorify him ; or if poor awakened sinners are
constrained to cry for mercy, presently yon may see
the fool climbing a tree or springing upon some high
log, stretching his neck, straining his eyes, and gazing
with a grin of contempt, displaying the malice and
** enmity of a devil. The fifteenth day of December,
1811, was a Sabbath the fool profaned as much, and
upon which he committed as much sin as on any Sab-
bath he had ever seen. The fool can remember it
liimself; he was remarkably hardened, vain, foolish ?
and wicked on that day; he lay down that night
as prayerless and hardened as a devil ; but about
the hour of two next morning something transpired
that, for the moment, brought him to his senses. The
earth began to shake. It was to the fool like the mid-

ANJ> END OF THE FOOL. 227

night cry of Egypt ; it bore some resemblance to the
sounding of the archangel's trumpet On that morn-
ing, on the twenty-third of January, and on the- sev-
enth of February, the. heart of the fool was obliged to
confess there was a God, and a terrible God; he was
convinced it was a dreadful thing to fall into the
jiands of an angry God ; then he saw God frowning
hell gaping,. and storms of vengeance ready to burst
upon his guilty soul. For a time he prayed and cried
for mercy; he attended upon the preaching of the gos-
pel every opportunity, by day and night; and, for a
time, like Saul, he appeared to be quite another man,
But, alas! he was never a new man; for, like Lot's
wife, he looked back to Sodom ; he longed after his
old sins, and presently the shaking of the earth, like
the preaching of the gospel, became an old thing, and
he felt such a hankering anxiety after his old sins, that
now and then, in spite of conscience, he complied
with the temptations of Satan; his convictions died
away ; his heart grew harder and harder. The un-
clean spirit returned, "and found his house empty,
swept and garnished" with prayers, tears, duties and
reformations. And "he brought with him seven other
devils more wicked than himself) and they entered in and
dwelt there.' 1 '' So the last state of the fool was worse .
than the first. Perhaps this was the last call the fool
ever had.

Time would fail me to pursue the history of the
fool through middle life, and on to old age. I must
pass over a variety of occurrences in his life ; how he
obtained the victory over his conscience ; how the Ho-
ly Spirit gave him his last call ; and, when this was
resisted, how he left him forever; how the Lord Jesus
Christ sealed his heart under the curse, so that all

228 THE CHARACTER, HISTORY, -J

the powers of heaven and earth could not open it 5
how he went on from sin to sin with horrid rapidity,
till his cup of wrath was full to the brim/and he was
ripe for hell. On these particulars I cannot dwell,
I would, therefore, hasten to his end.

And suffice it to say, he died accursed of God when
his soul was separated from his body, and the black
flawing vultures of hell began to encircle him on eve-
ry side ; his conscience awoke from its long sleep, and
roared like ten thousand peals of thunder; then all
the horrid crimes of his past life stared in his face in
all their glaring colors; then the remembrance of mis-
improved sermons and sacramental occasions, flashed
like streams of forked lightning through his tortured
soul; then the reflection that he had slighted the
mercy and blood of the Son of God; that he had des-
pised and rejected him, was like a poisoned arrow
piercing his hearty when the fiends of hell dragged
him into the infernal gulf he roared ajid screamed
and yelled like a devil j when while Indians, Pagans,
and Mahometans, stood amazed, and upbraided him,
falling, like Lucifer, from the meridian blaze of the
gospel and the threshhold of heaven, sinking into the
-liquid boiling waves of hell, and accursed sinners of
Tyre, and Sidon, and Sodom, and Gomorrah, sprang
to the right and left, and made way for him to pass
them, and fall lower down even to the deepest cavern
-in the flaming abyss rhere his conscience, like a nev-
er-dying worm, stings him and forever gnaws his soul,
and the slighted blood of the Son of God cominuni \
cates ten thousand hells to. one. Now, through the
blazing' flames of hell he sees that heaven he has
lost; that exceeding great and eternal weight of glo-
ry he has sold for the Devil's pottage. In those pure

AND END OF THE FO'OD. 229

regions he' sees his father or mother, his sisters or bro-
thers, and those persons who sat under the same ,
means of grace with him, and whom he derided as 1
fools, fanatics and hypocrites. They are far beyond i
the impassable gulf; they shine brighter than the sun ,
when he shineth in his strength, and walk the golden
streets of the new Jerusalem ; but he is lost and damned I
forever.

The last thing we shall mention in the history of
the fool is, when he lifted up his eyes in hell, he found /:',..
a dictionary explaining the meaning of all the pro-
fane language he used during his life, Now he per-
fectly understands the meaning of those words he was
in the habit of using in this world without ever re-
flecting on their signification. Such expressions as ;
the following were very common with the fool in this
life: I'll be damned God damn his soul if it was not
so and so. Now the fool perfectly understands the
meaning of these terms in all their horrid emphasis,
for God has heard and answered his prayer; he has
damned his soul in heM. He could now tell you that

vJ?p

the dreadful meaning of these words frighted the
stoutest devils and fills all the flaming vaults of hell
\frith the most hideous shrieks and yells. In this life,
when the fool was offended at any one, his common
phrase was, such a one is a damned fool. Now he
perfectly understands the meaning of the phrase.
When he surveys his life and reflects on the many of-
fers of salvation he refused; the manner in which he
misspent his precious time, and misimproved all .the
means of grace, he is constrained to confess that he
Is emphatically a POOL a damned fool for he is
damned in hell forever and ever.

SERMON. XV.

THE SINNER'S GUIDE TO HELL

Broad is the way that hadeth to destruction, -MATHEW vii. 13;

ALL the inhabitants of this world are swiftly pass-
v ing to eternity* Two places, heaven and hell, are or-
dained as the final abodes of the children of men.

in this and the following verse is presented the
great contrast between the two roads leading to these
different 'places: "Wide is the gate and broad is the
way that leadeth to destruction^ and many there be which
go in thereat; because strait is the gate and narrow is, the
way which leadeth unto life^ and few there be that jind it"

Our design is to speak of the broad way, the wide,
beaten path in which have travelled numberless mil-
lions of Adam's race.

The broad way is simply a, life of sin and rebellion
against God, and is called a way because it leads to
hell and ends in eternal destruction. As the travel-
ler who pursues perseveringly a journey is sure to ar-
rive at its end, so he who persists in a life of sin is
sure to land in hell.

The road to hell is here called a broad way, be-
cause a majority of the human race in every genera-
tion has travelled it; and by far the greater part of the
numberless inhabitants of the earth at present are up-
on this broad road, rushing to hell with awful rapid-
ity.

If we suppose one hundred thousand men drawn up
in solid column on a highway, it must be very broad in-

THE SINNER'S GUIDE, &c. 231

deed to contain them *, but this would bear no compa-
rison to that broad way upon which are travelling
continually hundreds of millions. Oh, how broad is
the road to hell ! Oh, what a crowded country must
hell be! The great design of the incarnation, suffer-
jtngs and death of Jesus Christ, of the mission of the
Holy Spirit, with all his operations upon the heart/and
of the preaching of the gospel, together with the pro-
mises, call and threatening^of God himself, is to
bring sinners from this broad road which leads to ruin ,
and persuade them to pursue the narrow way that
leads to life and immortal glory.

Well, if sinners are determined to go to hell,' we will
endeavor to show them the way ; and that we may do
this, we will try to lay the path so plain before you
that you cannot miss it, provided you follow our direc-
tions with diligence.

In discussing this subject further, we shall

I. Give some plain directions, by following which
sinners will be sure to find the way.

II. Point out some of the difficulties of the way f
and how they may be overcome.

jll. Make some observations upon the end of the
way.

!. Then, in order to direct you the road to hell, we
shall ,

1st. Make some remarks upon the road itself. It
has been said above that the road was broad, crowd-
ed with an innumerable multitude of passengers.

Some declare that there are many paths leading to
hell, but methinks that all these paths are included in
and constitute the broad road. Like the street in. a
city, there are the paved walks for footmen and the
broader part for horsemen and carriages!-;! The ortho-

232 THE SINNER'S

dox hypocrite has a smooth, nice path, paved with
convictions, plausibte experiences, Christian duties,
tears, enlargements and melting frames of mind.

The moral formalist has a rough, hard pavement,
consisting of his religious education, his standing in
the church, speculative knowledge, orthodox princi-
ples and good desires.

The deist or infidel has his passage snugly cause-
wayed with reason, natural religion, and?,many false
pretensions of respect for the God ofNature.

The genteel, polite sensualist travels along a grad-
ed, pleasant pavement^ on which he goes sporting,
singing, skipping and dancing.

The profane sinner, the swinish drunkard, the filthy
debauchee, the scoffer at God and religion J| all these
travel the rough and filthy part of this broad road,
wading to their knees in mud and mire, and besmear-
ed with the filth of sin.

2d. If you are resolved to pursue the downward
road to hell, you should be prepared for the journey.
A wise man with a journey before him makes all the
necessary preparation before he starts. The Chris-
tian who travels the narrow way to the heavenly
country must be clad in the gospel armour, that, he
may withstand the attacks'iipf all the enemies he may
meet. So also the .sinner ' : must be armed at -every
point, well harnessed for the way, else he will have
hard work to get along.

He must be surrounded by the darkness of igno-
rance; his mind be blind to all spiritual objects; igno-
rant of God, Christ and the plan of salvation; igno-
rant of the extent and purity of the divine law. And
thus prepared you may sustain a heavy attack; you
may sport with the terrors of a God. and, Leviath|an-

GUIDE TO HELL. 233

like, laugh at the shaking of Jehovah's spear. You
should have also a conscience seared as it were with
an hot iron ; then you may ward off the heaviest blows
of God's word and spirit. You must also have a hard
heart a heart that will bid defiance to God himself,
that will refuse to tremble at all his threatenings, ter-
rors and tremendous curses a heart that will remain
senseless as a rock under all the dreadful thunders of
his wrath, as unfeeling as the nether mill-stone to all
the calls and entreaties of a dying Saviour; cherish
the utmost enmiy to God; be ashamed of the religion
of Jesus Christ ; never be found praying or shedding a
tear.

In performing this journey it is necessary that you
should provide yourself with provisions. Store your
minds with strong prejudices against the life and
power of religion. Supply yourself with excuses for
sin; such as this: This sin and the other are small
sins. This thing is no harm. Surely there is nothing
sinful in a genteel dance, no harm in taking a drink of
grog, if a man pays for it himself and does not make
a beast of himself. If you curse and swear, excuse
yourself because you were angry and insulted, and
since you don't profess religion, it makes no odds.

Always have at hand a good store of the faults and
blunders, the coldness and carnality of Christians.
All these will serve to ease your conscience and make
your way to hell more easy.

But we will give you some more particular direc-
tions:

Live as prayerless as a beast. If you feel any im-
pressions to pray, resist them; use every excuse to
avoid prayer and to silence conscience; make a jest
of it, laugh at it, and make fun of all those who, per-

30

234 THE SINNER'S .

i

form this duty. Go to every frolic, frequent vain com-
pany,, sing, fiddle and dance, and obtain for yourselves
all the Devil, the world and sin can give you. Get
drunk, boast that you are a clever fellow, curse and
swear, and be as profane as your hellish nature will
admit of^ and there is no danger that you will fail of
attaining to destruction. Give a loose rein to mirth
and jesting; ridicule divine and eternal things; and if
you find it necessary to raise the laugh, tell a few in-
genious lies. Use every effort to acquire riches upon
any terms. In horse-swapping, land-jobbing, and all
Other kinds of trade, take every advantage in your
power; deviate from the truth; extol any property
you may wish to sell to. fifty times beyond its value ; tell
what extravagant prices you have been offered for it,
by such and such respectable and intelligent men, and
never miss a good bargain for want of a solid, sub-
stantial lie. When you meet a poor man in distress,
who is simple and ignorant, cheat him ; and if con-
science checks you, remember your bundle of excuses
for sin/ This man had the making of one-half of the
bargain; his eyes w r ere open, and he would have
cheated me if he had been as smart a fellow; and
now-a-days it is every man for himself. Such reason-
ing as this will ease the qualms of conscience 1 * and
give you essential assistance in the road to hell^In-
.dulge in pride and vanity; look down with disdain
upon all around you; treat all as your inferiors, and
esteem yourself some great and good body; leave
religion to the vulgar your mind is too noble to be
taken up with such trivial matters. Indulge anger,
malice and revenge upon all occasions. Be cross and
contrary as possible; delight to keep up disturbance
in your neighborhood j make your family unhappy, if

GUIDE TO HELL. 23

you receive the smallest affront, resent it rage like a
devil, curse and blaspheme, seize the fellow by the
throat, and knock him down. Cherish all manner of
deceit; make every man believe you love and respect
him, when in his company; but when behind his back,
laugh at his weaknesses, expose his faults, and tell a
thousand lies to exaggerate them; backbite him, and
endeavor secretly to ruin his character; and if he be
without, fault, throw out some dark, suspicious hints,
that may make men suppose that you have found him
guilty of some horrible act of wickedness; when in
his company, make every profession of friendship to-
wards him until you have possessed yourself of all
his mind, and slyly let his secrets out into the world \
and when he places full confidence in you, and suffers
you to get his property into your power, swindle him
of his whole fortune. But to curse and blaspheme
the name of God is, of all exercises on the broad
road, the most rational that the sinner can be engaged
in. This declaration may surprise you. Can it be
rational to blaspheme God's holy name ? If you in-
tended to remove to a strange country, it would be
very proper to learn the language of its inhabitants;
and so, as you intend to spend an eternity in hell, it is
fit aod. necessary that you should learn the dialect of
the damned; for there is nothing so like the disposi-
tion of the Devil,, that betrays so much of the temper
of the fiends of the infernal pit, as this. In a word,
if you intend to choose the broad road to hell, Jive in
sin, commit it with gieediraess, go into all manner of
evil, follow every imagination of your wicked heart,
despise reproof, stifle your convictions, murder coa >
science, resist every motion of God's Holy Spirit,
Oiade through the red tide of a Redeemer's blood s
and press onward, regardless of God or m.an*

236 THE SINNER'S

II. Point out some of the difficulties of the way,
land show how they may be overcome,

The way to hell is, indeed, difficult; for as the
Christian is scarcely saved, and that through great tri-
bulation and hardships, so the sinner is damned
through much trouble; he works out his damnation
with fear and trembling. The difficulty of the way
might be demonstrated by a variety of examples; but
one is sufficient that of the drunkard. He has, in-
deed, a painful task of it to get to hell. He must part
with the peace and happiness of his family, and live
at variance with the companion of his bosom. He
must forfeit respectability of character, his dignity
and importance in society, and sink into contempt. He
must try his health, destroy his constitution, aind
bring upon himself malignant diseases; he must ex-
pose himself to horrid accidents even to" death it-
selfby falling from his horse, lying out all night in
the inclemency of the weather, liable to be frozen, or
torn to pieces by wild beasts. Add to these the bit-
ter reflections of his own mind when sober. What an
awful sense of shame and disgrace seizes his mind -
conscience, with all its horrors, distracts his soul, and
dark forebodings of hell thrust themselves upon him.

But let us point out some of the difficulties of the
broad road which impede the progress of the sinner,
and show you how to overcome them.

1st. The light of conscience is an intolerable ob-
stacle, and often gives the traveller on this road hard
work. It mars his peace, deprives him of the satisfac-
tion which he would experience in his sinful amuse-
ments. To get quit of this troublesome difficulty,
whenever it makes you uneasy, fly to the bottle, and
drovyn it with whiskey ; or go to the tavern or still-

GUIDE TO HELL. 237

f

house, drink till you are intoxicated; and when you
come to your senses, if conscience again torments you
try the same remedy, and often repeat it, and you will
effectually drown conscience, Another method to
overcome the light of conscience is, to gather all the.
blunders and faults of professors of religion; collect
the crimes of all the rotten-hearted hypocrites, and if
there are a few Christians of pious and blameless,
conduct, believe that they are fools, fanatics or enthu-
siasts ; and, when you have put all these things to-
gether, persuade yourself that there is no reality in re-
ligion. Go into every kind of vain company, arid laugh,
jest, and endeavor to sing away every serious thought;
but, if possible, get up a frolic and dance, for this is
the most likelv means- by which to lull conscience to

/ */

sleep. But of all others, the most effectual way to
stifle conscience, is to oppose it; do all those things
which it forbids ; when it stares you in the face, and
tells you any thing is wicked, go and do that very-
thing; if it dictates to pray or perform any other du-
ty', be sure to neglect and refuse to do it. Conscience
thus repulsed a few times, will leave you to sleep un-
til you are waked by the torments of hell.

2d. Another difficulty is the effect of the gospel,
which you hear again and again. When in the day
of his power the Lord pours out his Spirit, when you
see the omnipotence of Jehovah displayed in the con-
viction and conversion of your parents or children,
your neighbors or friends this will torment you, and
give you trouble by the way. But I will tell you how
you may get over this. When you go to meeting,
sit at the outside of the assembly; go off as often as
possible; in the meantime, whisper, laugh a little;
when a stii; begins, stay among the wicked, or go out

238 THE SINNER'S

of the house, walk about, ridicule the exercises of
the Christians; and if one come to talk to you, tell
him you dont believe it is right ; that it is hypocrisy,
the Devil's work ; that people could help it if they
would ; that it is only women and ignorant people that
keep such an ado; that such a praying, exhorting and
hallooing only scares folks and raises their passions
above their reason. Should conviction begin to seize
you, and your conscience torment you, then ;nm for
Ufe^ clear out as fast as you can. If you should be
so much affected as to shed tears and fall down, strain
. go to 3*frur wicked companions, and tell them of it;
laugh with all your might; tell them that the scream-
ing, hallooing people had like to have had you down ;
tell them how such a one fell, and rolled, and tum-
bled how another yelled and screamed ; and, to help
the business, be sure to tell a number of lies. But to
avoid such difficulties, is, to keep away from all
preaching, praying, and religious meetings; sleep eve-
ry Sabbath away at home, or spend it in strolling
about from place to place among the wicked.

3d. In your way to hell stands- a solid column of
praying Christians. Through this opposition force
your way. Whea you come in contact with them look
as hardened as a beast; let your countenance indi-
cate contempt and disdain. If this will not do, raise
a dispute with them ; grow angry, insult them, and give
them all the abuseful language imaginable. By doing
so, they will be discouraged by your hardness of
heart, and will conclude that your day of grace is
past, and let you alone.

4th The Eternal Spirit of God will oppose you in
your way to hell; his powerful calls upon your con-
sciences, his strivings with your hearts, and earnest

GUIDE TO HELL.

entreaties and expostulations will make it trouble*-
some to get along. But if you will be relieved of this
visitant, oppose him with all your power; put off re-
pentance to some future period ; resist all his opera-
tions, and at length he will leave you; for he draws
rationally and powerfully. This Almighty agent will
not force you to heaven; but if he still hangs about
your conscience, disobey .all his warnings, refuse to
give heed to all his invitations. Enter more deeply
into sin; be much more wicked than ever you have
been, and he will leave you in ease to indulge in folly
and iniquity, that you may become a fit subje^fjfc
wrath and fiery vengeance of Jehovah.

5th. The gracious, compassionate Jesus will oppose
your course in the broad road. And here is the hard-
est task. You must trample under foot his bruised
and mangled body, and wade .through the red sea of
his divine blood; you must set your face, like ada
mant toward hell, determined to force your way do
to destruction, in despite of all opposition.

III. Make some observations upon the end of th
way. The end of the broad road is death : "Th
wages of sin is death" Here, poor sinner, you will at
once come to your senses,, and reflect like a rational
creature. Now, awful consternation, keen horror,
and a fearful looking for of judgment will tear your
soui with bitter agony. .

My thoughts on awful subjects roll.
Damnation and the dead;
What horrors seize a guilty soul
'Upon a dying bed!

And now, sinner, you must part with all your mirth.
Your vain jests and merry songs, your entertain-
ments, your balls, frolics and dances are eternally

240 THE SINNER*S ,

over. Conscience awakes like a giant refreshed with
wine, and gnaws like a greedy vulture. All the sins
of your past life stare you in the face, the guilt of
all your slighted opportunities, the convictions you
have murdered, the offers of mercy you have despised.
The abused blood of the Son of God, now form the
foretaste of hell the forebodings of damnation. ,

But when the fatal moment comes, when body and
soul must partOh, dismal thought! the flaming-
fiends appear, a solid column of devils fill ihe room^
they approach to the bedside like raging lions, they
ISjjt departing soulr what will your feelings then
be? As it is said of the glorified saints in heaven,
"Eye hath not seen, nor car heard, neither have entered
into the heart of man, the things which God hath pre-
pared for them that love him" The heart of man can-
not conceive of the inexpressible torments of the
.damned in hell.

The next thing after the end of the way is hell, the
! inner's own place, his final abode, his everlasting
ome in Scripture, called "The bottomless pit-^The
^burning lake" "The lake that burns with fire and brim-
stone" "Tophet ordained of old the pile whereof is fire
and much wood; the breath of the Lord like a stream of
brimstone doth kindle it" The second death "The-
blackness of darkness The wrath to come The ven-
geance of eternal fire Everlasting fire prepared for the
devil and his angels"

In this gloomy region your company, sinner, will be
the horrible fiends of hell, together with all the ac-
cursed spirits, forever banished from the peaceful pre-
sence of the Lord^ all the damned ghosts of Adam's
race that ever have, or shall sink down to eternal
dearth ; yea, all the rubbish and off-scouring, the filth

GUIDE TO HELL. 241

and refuse of the moral world, which a holy God
deems unfit for any other place.

Were you shut up alone one night in a dark room
with the Devil, how dreadful would you feel! But
then you will be with him forever more. In hell, you
will feel all the punishment of loss loss of heaven,
loss of God and Christ, hope and all possibility of
mercy. You shall feel, too, the punishment of sense.
The eternal, uninterrupted communications of Jeho-
vah's pure, unmixed wrath will forever prey, upon the
soul, inflicting keener pain and torture than Nebu-
chadnezzar's furnace, seven times heated, could inflict
upon a natural body. While the one hand of enraged
Omnipotence supports the sinner in being and en-
larges his capacity for suffering^ with the other he tor-
tures him with all the miseries and pains which infi-
nite wisdom can invent or Almighty Power inflict
Oh, how dreadful must be the torments of 1JELL!

SERMON XVI.
ON THE IMPORTANCE OF EARLY PIETY

Remember now thy Creator in the days of thy youth* ECCLESI-
ASTES, xii. 1 .

MY YOUNG FRIENDS:

I may address you with propriety in the language
of .Ehud, the Jewish commander, to Eglon, king of
Moab, "7 have a message from God unto thee" Things
of everlasting importance demand your attention.

The high and lofty One who inhabits Eternity, who
spake worlds and systems of .worlds into being, who
orders the rising and setting of the sun, who counts
the stars, and claims the universe as his own, ad-
dresses himself to you to-day, and commands you par-
ticularly to remember your Creator in the days of
your youth.

Dare you refuse your attention? You are his crea-
tures; he called you from nothing into being, gave you
an existence which shall outlive the wreck of worlds,,
which shall endure when suns shall rise and set no
more. l

Look back one century, and tell me where were
you then, and where ten thousand ages previous. You
existed uo where ; no such beings were known through-
out Jehovah's vast dominions. And where will you
be one hundred years from this time? Gone forever
from this globe swallowed up in boundless eternity.
You will be walking the golden streets of the heaven-
ly Jerusalem, joining the songs of adoring angels, the

ON THE IMPORTANCE, &C. 243

shouts and hallelujahs of the blood-bought millions;
or you will be roaring in the dark regions of hell,
shrieking and yelling with devils and despairing
fiends. Oh, my young friends, how precious^are your
souls! how important those things big with your ever-
lasting fate! As, says the celebrated Daviess,, eack
one of you is

An embryo angel, or an infant fiend,
You are beings now begun, but ne'er to end;
From glory, then, to glory you must rise,
Or sink from deep to deeper miseries,
Ascend perfection's everlasting scale,
Or still descend from gulf to gulf in hell.

In the relation in which you stand to God as crea-
tures to a creator self-love and your best interests
call loudly upon you to attend to the solemn and aw-
ful voice of the eternal God, "Remember now thy Crea-
tor in the days of thy youth.' 1 ' 1

In these words there are two things which espe-
cially demand our attention. First, an important
command: "''Remember now thy Creator" To forget
God, in Scripture, is expressive of a life spent in sin
and wickedness. Therefore, to remember God, in-
cludes the very essence of religion. It is to keep in
mind the infinite obligations of love, gratitude and
obedience, we are under to him as our creator, pre-
server and kind benefactor. It implies a particular
attention to all-the commands given in his word* an
implicit obedience to all the precepts of the gospel. a,
barkening to his voice when he calls by prosperous
and adverse providences, by the dictates of con-
science, and the influences of his Holy Spirit,

That religion which consists in change of nature
and in conformity to the likeness of God which pre-
pares the soul for death, judgment and eternity i&

244 ON THE IMPORT ANCE

sometimes called the fear of God. "Fear God and
keep his commandments , for this is the whole duty, of
maw" '''The secret of the Lord is with them that fear
him." Sometimes it is defined love to God. "We love
him because he first loved us" "Every one that loveth is
born of God, and Jcnoweth God." The sum of the first
table of the divine law is, "Thou shall love the Lord
thy God with all thy heartland with all thy sow/, and with
all thy mind" And, again, it is termed the knowledge
of God. "j3nd this is life eternal, that they might know
thee, the only true God, and Jesus Christ , whom thou
has sent." St. Paul speaks of it as holiness. Without
holiness no man shall see the Lord. But in our text, it
is included in the idea of remembering our Creator.

Secondly. The command is particularly addressed to
persons in your season of life : "Remember NOW thy Cre-
ator IN THE DAYS op THY YOUTH." To remember our
Creator is enjoined upon all ranks, classes and de-
scriptions of mankind. But here more particularly
upon those in the bloom and vigor of youth. The al-
mighty Jehovah demands, as his unquestionable right,
your hearts your whole hearts your souls, bodies
and spirits. He requires your love and obedience to
all his commands.

In the farther prosecution -of this subject, we shall
consider

I. The propriety of the command.

II. What it is to obey it.

III. Enforce that obedience,

I. The propriety of the command.
Then, my young friends, permit me to ask you a se-
rious and important question. Is it not right to love
good and hate evil ? to choose happiness and avoid
misery? to seek your temporal and eternal interests^,

OF EARLY PIETY. 245

and shun everlasting destruction? to take God
Christ and everlasting blessedness for your portion - f
and forsake sin that you may escape a dreadful hell
of indescribable torment? Would it 'not be rational
for an intelligent creature, who must spend a long eter-
nity in heaven or hell, to make such a choice ? Then,
it is right also to remember your Creator in the days
of your youth. He is infinitely deserving of your
highest love, your strongest affection, your praise and
obedience. He is the essence of being the source of
every perfection, "TAe heavens declare* the glory of
God; and the firmament sheweth Ids handy work"
"Day unto day uttereth speech, and night unto night shew-
eth knowledge" The works of nature and the deal-
ings of his providence proclaim his infinite wisdom,
his almighty power arid unbounded goodness. The
apostle tells us, thai his eternal power and Godhead are
dearly seen, being understood by the things which he has
made.

But it is in the volume of divine revelation that the
ineffable glories of God and the excellency of his at-
tributes, shine in. noon-day splendor. Thej^he is de-
scribed as the great "I AM THAT I AM," the Almighty*
self-existent and eternal cause of all things. The
Sovereign of the Universe, by whose power worlds
are upheld, and by whose wisdom they are governed.
Before him all the nations of the earth vanish into no-
thing. "Who hath measured the waters in the hollow of
his hand, and meted out heaven with a space, and compre-
hended the dust of the earth in a measure, and weighed
the mountains in scales, and the hills in a balance! Be-
hold, the nations are as a drop of a bucket, and are count-
ed as the small dust of the balance: behold, he takcth up
the isles as a very little thing" "OA,. the depth of the

246 Oft THE IMPORTANCE

riches, both of the wisdom and knowledge of God! how
unsearchable his judgments, and his ways past finding
out!" Be is the holy Lord God, worshipped and ador-
ed by angels, archangels, and all his ransomed fol-
lowers, who surround his lofty throne. How extraor-
dinary his love; how boundless his goodness, which
extends to all his creatures. ''God is love" pure, un-
mixed, unparalleled, unbounded love. In a word,
*The Lord, the Lord God, merciful and gracious, long-
suffering, and abundant in goodness and truth" But in
the plan of salvation, in the redemption of a lost
world by the obedience and death of his Son, consists
the most overwhelming display of the glory of God.
Though his attributes shine with astonishing beauty
in the works of Creation and Providence, yet no where
are they exhibited with such amazing grandeur as in
the face of Jesus. This was truly the greatest work
of the Omnipotent.

God, in the person of his Son,

Hath all his mightiest works outdone.

> Stern justice, immaculate holiness, unsearchable
wisdom, everlasting love, and unparalleled mercy
unite in. a dying Saviour, while salvation from sin and
Uell flows in crimson torrents from his bleeding heart.
My young friends, I have endeavored to impress you
with the dignity, the glory, excellency ami beauty
of Him who addresses you in our text: "Rem&nM
now thy Creator in the days of thy youth." And does
not your reason at once reply that you should remem-
ber him while in the bloom of youth; that you should
live, serve, praise and adore him with your whole
heart, soul, mind, and strength. You should yield
obedience to this commaud, because you are his crea-

OF EAfttY PIETY. 247

tures. He brought you from nothing into beingmade
yon rational creatures, capable of contemplating the
glory of his attributes, and enjoying everlasting hap-
piness; he has fed, clothed, and preserved you from
the earliest period of your existence; he has bestow-
ed upon you innumerable mercies and blessings; he
has delivered you from numberless dangers; he has
supported you under the most alarming circumstances;
he has snatched you from the grasp of death when all
hopes of life were extinct; he pitied your ruined state
opened a door of divine mercy- gave his Son to die
for you, to purchase your salvation fnm sin and hell;
he has given you his Word his Gospel and the in-
ternal operations of his Holy Spirit. Then, I ask, can
any thing be more reasonable than that you should
remember your Creator, even now, in the days : '<of your
youth? .

Your best interest calls loudly upon you to attend to
this command; to hearken to the voice of his Word
and Spirit. Your temporal and eternal happiness de-
pends upon the attention you give to this earnest invi-
tation. Your judgment teaches you the propriety of
loving and serving him, All he requires of you, is, to
forsake sin, your worst enemy the abominable thing
which he hates, and which will render you miserable
throughout the ceaseless ages of eternity. He asks
you only to walk in the narrow way that leadeth unto
life; to escape misery and ruin, and accept of true-
happiness, unspeakable glory, and eternal life. Can
any thing be so reasonable as these requisitions? Can
any demands be more strictly in accordance with pro-
priety and justice?

But many young people tell us that sin is an inno-
cent thing, and there is no danger attached to it.

248 ON THE IMPORTANCE

They tell us that it is no harm to forget God j to live
^months and years without praying to him; to neglect
the Bible, and pay no attention to its precepts; to
spend the Sabbath in giddy company, with vain mirth
and foolish conversation, and in romps and plays.
There is no harm in the ball room, in cards, racing,
or in taking a glass of grog. But remember, my
friends, "The heart is deceitful above all things, and des-
perately wicked."' Reflect one moment; view sin close-
ly; consider its nature and tendency, It separates
the soul from God, your Creator and wise preserver,
the source of all happiness, and the spring of , every
perfection, and tends to the destruction of all order,
beauty, harmony and bliss throughout the creation of
God, Its consequences are anarchy and eternal death.
It aims^at nothing less than the annihilation of Deity,
-and the ruin of his vast empire. What has this mon-
ster done? It hurled angels from the throne of God
to the bottomless pit of hell, and transformed them in-
to devils robbed Adam of the image of God, and en-
stamped upon his heart in livid colors, the likeness of
the arch fiend of hell converted our world, once a
Paradise, into a dreary waste, bringing forth thorns,
breeding disease and death. Whence originated those
disorders and miseries to which mankind has so long
been subjected? Whence arise cruelty, injustice and
bloodshed? Whence that variety of suffering, and
those innumerable calamities which have spread
wretchedness throughout the earth? Whence spring
oppression, contention and all possible evil? Sin has
produced all these dismal effects.

Descend to the regions of the damned. View the
innumerable multitudes of devils and fiendlike ghosts
rolling in liquid flames of fire and brimstone. Hear

PF EARLY PIETY. '249

their dismal shrieks, their horrid groans, and despair-
ing yells. Inquire of them why they are there and
what causes their unutterable anguish? They will
answer you, in language big with infernal horror, SIN.

And now say, is it an innocent, inoffensive thing?
Would you escape this abominable monster and all
its dreadful consequences? Then obey the command
given in the text : "Remember now thy Creator in the
days of thy youth.' 1 ' 1

II. What it is to obey this command.

To remember the Creator, signifies solemn and se-
rious reflection upon his character and attributes ; a
strict attention to his Word and the calls of his Holy
Spirit, "Men," says Brown, "remember God when
they think of him, believe on him, and trust him for
salvation."

It also implies that we be sensible of the infinite ob-
ligations we are under to him; that we love him with
all our hearts, soul, mind and strength ; that we obey
all the injunctions of the divine law; that we serve
God with a perfect mind; that we deal justly toward
all men, and that we discharge, with an eye to the
glory of God, all the Christian and moral duties.

We must repent of all our sins, fly to Christ, receive
him by faith, and live a life of holy obedience,

But poor, unconverted sinners consider themselves-
a kind of free and independent beings, under no obli-
gations to obey the commands of God. Say they, We
make no pretensions to religion, therefore, we may do
as we please; sve may swear, get drunk and fight; we
may dance, break. the Sabbath and gamble, without
feeing guilty of any crime. Alas! you err; you are
under a fatal mistake. By such conduct, you spit
venom in the face of the Almighty, and set Jehovah

32

-230 6N THE IMPORTANCE

at 'defiance. Have you forgotten his omnipotence?
that he is the rightful Sovereign of the Universe?
He gave you being; he preserves you; he has purchas-
ed you with his own blood ; therefore, his right to your
services to your implicit obedience of all his com-
mands, is unquestionable.

But whence the great necessity of attending to 1
this command now, in the days of youth? Would it
not answer just as well when married and settled, or
when grown old and incapable of enjoying the plea-
sures of this world ? No, my friends. In youth the
heart is tender the operations of the Spirit are felt
most powerfully ; and .then to take up the cross and
cfollow Jesus, is not so difficult a task, as when you
*have come to manhood, and business crowds upon
you ; when the affairs of this life engage your whole
attention ; when your heart has become hard through
the deceitfulncss of sin; when your conscience has
grown callous to the calls of the Spirit; when you no
longer hear with interest the invitations of the gospel.
In old age, men are commonly so buried in iniquity,
4hat there is little hope of repentance.

III. Enforce obedience to the command.

To remember your Creator, is an all important mat-
ter, and upon your obedience to the divine injunction
depends your soul's salvation from everlasting torment
in the flames of hell.

By God you were created. He made you intelli-
gent and reasonable, capable of enjoying happiness in
time and throughout eternity. His goodness unto
: you has been manifested by his continual preserva-
tion of you. When in helpless infancy he provided
-yon a protector, he watched over you for good, though
perhaps deprived of all earthly friends, all comfort

OF EARLY PIETY.

from those around, his Spirit has visited and comfort?'
ed you.

By transgression of the law all mankind were in*
volved in misery arid ruin. They rebelled against
their righteous Lord ; refused to serve him ; yielded*
themselves willing subjects to the dominion of his ene-
my, the Devil; wrought his will and did all his plea-
sure. But the Lord, notwithstanding the wickedness
of man, though his thoughts were evil and that conti-
nually, did not forget the workmanship of his hands.
He pitied our world, and devised means whereby he
might retrieve man from his lost estate. Salvatiort
was purchased by the humiliation of his Son. Though
Lord of Glory, such was his love to man, that he be-
came flesh and dwelt among us ; made himself a ser-
vant; was reviled, persecuted and rejected of those
whose salvation he came to effect. Yea, he suffered
himself to be scourged, mocked and treated with all
manner of indignities, and, at length, he was nailed to
the cross, pierced with wounds, and expired in unut-
terable agony. Has he done all this? and will yoti
not remember your Creator? Will you not devote to
him the strength and vigor of your youth ?

But, my young friends, this is not all. You feast
daily upon his bounty; you wallow in the fatness of
his creatures; you live in the enjoyment of all the
means of grace ; you have his word ; you have been
taught to peruse it, and follow its precepts; you hear
his gospel ; you have warnings of your danger without
number; you are blessed with health, and, indeed,
with all that heart could wish. But yet you forget
God; continue in disobedience to his commandments;
roll sin, like a sweet morsel, under your tongues; and
postpone your reformation till a more advanced pe.

252 - ON THE IMPORTANCE

riod. : of life. Know you not that it is declared in his
word, "AoM> is the accepted time; behold now is the day
of salvation."

^ Youth is the time of life which seems to be particu*
larly favored by the Almighty. Many are the promises
that he has made to young persons. "They that seek
me early shall find me" "/ will remember my covenant
with thee in the days of thy youth, and I will establish
unto thee an everlasting covenant" Has God thus par-
ticularly regarded you? Has he offered you so many
inducements? Has he done so much for you? Has
he manifested so great an interest in your welfare?
Has he bestowed so many inestimable blessings upon
you? Has he blessed you with a goodly inheritance
in this highly favored land, where you live protected
by wholesome laws, in the full enjoyment of the rights
of man? Then will you not, in token of gratitude
for these manifold favors, be induced to ^ Remember
your Creator in the days of' your youth ?"

Consider that, while you are thus blessed, millions
of the earth are oppressed, subjected to the tyranny
of capricious monarchs; while you enjoy the sunshine
of the gospel, and have the Will of the Almighty Ru-
ler of the Universe made known unto you so many
nations of the earth are blinded by the thick mists of
ignorance, and know not God. When you violate the
divine commandments, mark how the monitor within
your breasts reproves you. Tutored by the precepts
of God, your conscience warns you of your danger.
But the poor heathen goes headlong in the dark, im-
penetrable gloom, with naught to guide him but the
dim light of nature. And now, my friends, can you,
after all that God has done for you, still continue in
rebellion against him? Will you put him from vou?

OP EARLY PIETY.

Will you despise his warnings? Will yoa resist his
calls? Will you forget him? Or, will you not rather
remember your Creator? Confide in your Redeemer j
repent speedily of your sins; reform your lives, and
walk in all the commands of God blameless; "Remem-
ber now thy Creator, in the days of thy youth;" defer it
not; put not off the time of your return to your duty;
delay not, I charge you, when God says "AW." Dare
you thus treat the Omnipotent, whose vengeance is
swift to pursue those who mock him? Beware, lest
you harden your hearts; lest .you provoke the with-
drawal of the Holy Spirit. "My Spirit" says God,
^shall not always strive with man' 1 ' 1 "Ephraim is joined
to idols; let him alone" Be wise, and act decisively
in this important matter; your happiness in life and
throughout eternity depends upon your conduct? Do
not rashly postpone your decision ; make the prudent
and judicious choice. If you disregard these things;
if you refuse Christ, and reject the invitations of the
Lord, he will surely punish you. In time, you shall
suffer misery, and throughout eternity you must bear
the unmixed wrath of God; you shall enjoy no peace;
horror and the dread of punishment shall torment you ;
life shall afford you no solid comfort, and death shall
come upon you unexpectedly, and find you unprepar-
ed to stand before the Judge of all the Earth.

Remember, that the sinner, who belie veth not in
Christ, shall be damned. "He that believeth not the
the Son, shall not see life; but the wrath ~of God abideth,
on him" The hottest hell, the heaviest damnation
await the gospel-slighter, who tramples under foot the
blood of the Son of God, who rejects the overtures of
mercy.

Do you feel prepared to die to leave this world
go to an unknown region beyond the grave? Do

' 354 ON THE IMPORTANCE

you feel that bliss eternul would be yours were you
called hence? Or, rather, are there not apprehen-
sions of danger forebodings of destruction? Would
you escape the fear of death would you fly from
ruin and hell would you shun the wrath of an offend-
ed God? Obey the command: "Remember now thy
Creator, in the days of thy youth"

Promise not yourselves long life; think not that you
will attain to great age, and that you have plenty of
time, and it is not worth while to be in a hurry about
this matter. But, friends, life is short and very uncer-
tain. In a moment, when you suspect no harm, death
will come upon you. Beware, lest this night your
souls be required of you. Boast not, yourselves, of
to-morrow, for you know not what a day may bring
forth. Now is the accepted time delay is danger-
ous. ' "Procrastination is the '. thief of time" Before
you are again called upon to give this all important
matter your serious and solemn attention, death may
come upon you. Then, alas! it will be too late for
repentance your soul will be hurried into eternity,
and be enveloped forever in the flames of hell; then
will the storms of Jehovah's vengeance beat upon
your naked soul ; then will you know the pains and mis-
eries of eternal punishment; and you will lament, in
bitter anguish, your neglect of the invitations of iner-
oy. But would you escape the groans of the damned,
the unutterable torments of hell, "Remember now thy
Creator, in the days of thy youth."

Young people fancy ,-that when they obtain religion
they enter upon a miserable existence; that they
would be ruined and lost. What a sad mistake!
There is no happiness, no pleasure, no satisfaction^ to
to be found any where but in the religion of

OP EARJ.Y PIETY. '27)5

Dear young friends, remember your Creator in the
days of your youth; then you will declare that there
is no happiness to be compared to a view of the glory
of God in the face of Jesus; then you will feel a Sa-
viour's love shed abroad in your hearts; you shall en-
joy the dawn of heaven, the first fruits of the blessed-
ness of the celestial Paradise. Here you shall feed
upon peace of conscience and joy in the Holy Ghost*
And when death shall unloose the heavy shackles of
the body and liberate the soul, you shall fly home to
glory; you shall receive the inheritance prepared for
you from the foundation of the world ; you shall dwell
in the presence of your heavenly Father ; sorrow shall
forever flee from you, and all tears shall be wiped,
from your eyes; you shall enjoy perfect and unalloy-
ed bliss throughout the never-ending ages of Eternity,

K XVII.
CHRIST HAS DONE ALL THINGS WELL.

And were beyond measure astonished, saying, He hath done all
things well. MARK vii. 37.

IN this chapter, we have an account of two miracles

performed by our Lord Jesus Christ. The most re-
markable of which, the perfect cure of a deaf and
dumb man, demands our particular attention.

"dlnd he took him aside from the multitude, and put
his fingers into his ears, and he spit, and touched his
tongue" From which we may learn that the Lord
condescends to use means in healing the diseases of
the soul. Although in working this miracle there is
clearly no natural connexion between the means used
and the end to be produced, yet this is the ordinary
method by which he works ; and, therefore, in obedi-
ence to the divine command, we must wait for his
blessing in the use of means. In fasting and prayer
there is nothing which can convert the soul, or engage
the favor of God, any more than spitting and touching
the tongue of the dumb could remove the impediment
without the exercise of Almighty Power.

After having performed this miracle, Jesus gives his
followers convincing proof of his hmility and lowli-
ness of mind. Though he had wrought a work which
proved him to be God, yet, so far from wishing his
fame to be sounded abroad, "/?e charged them that they
should tell no man" But they could not conceal what
had been done. Wherever the healing grace of God
is felt, the tongue is loosed to proclaim the wonders

CHRIST HAS DONE, h.C. 257

of redeeming love to tell others what the Lord has
done for their souls. On this occasion, so filled
were their souls with a sense of the love and good-
ness of Jesus, that they published him abroad; and
this is always the effect of a revelation of the divine
glory to the soul.

Christ no sooner discovers himself to. Andrew, than
he runs to his brother Simon with the joyful news:
"We have found the Messias, which is, being interpret-
ed, the Christ" No sooner does Christ say unto Phil-
ip, "Follow me," than he "Jindetli Nathaniel, and saith
unto him, We have found him of whom Moses in the
law, and the Prophets, did write, Jesus of Nazareth."
When he manifests himself to the two disciples, going
to Emmaus, in the breaking of bread, immediately they
rise and return in haste to Jerusalem, that they may
carry the glad tidings to their brethren. Why is it
that converted sinners must talk of Christ, like David,
tell those who love the Lord, what he has done for
their souls? Out of the abundance of the heart, the
mouth speaketh. They have such clear views of his
personal glory ; they see such an excellency and beau*
( ty in the whole plan of redemption; they are so full
of the love of God, that they are "astonished beyond
measure" and cry, "He hath done all things well."
In the illustration of this subject, we shall
Show that Christ hath done all things well,
And here we shall consider what it is that deter-
mines the quality of the act of amoral agent. To be
right, every action must be exactly agreeable to the
will of God. As Jesus was essentially holy and good,
all his actions must have been pure and undefiled. It
was his meat and drink to do the will of his heavenly
Father.

33 '

258 CHRIST HAS DONE

The motive to every action must be just. Every
act of God himself, and, indeed, of all holy beings,
originates in the same design. God acts from a su*
preme love to himself, and since he is the essence of
all perfection and excellence, in all his conduct he
only designs the advancement of his own infinite
glory.

All holy beings act from a principle of supreme
love to God, and consequently desire the advance-
ment of his glory. In this respect, all the mediato-
rial conduct of Jesus was right. The law of God was
his delight. "Lo, / come: in the volume of the book it
is written of me, 1 delight to do thy will, my God: yea,
thy law is within my heart" All his actions proceeded
from pure love to God, and were designed to glorify
the divine perfections. This is evident from his de-
portment throughout life. A proof of the fact we
have in the context and in many other places. He
performs miracles which demonstrate the divinity and
glory of his person; and such is his humility and self-
denial, that he charges the witnesses of his works to
tell no man. When the people would have taken him
by force and made him King, he escapes from them
privately and hides himself; and, for this reason, his
kingdom was not of this world, but spiritual; he sought
not his own glory, but the infinite glory of God.

All good actions tend to manifest the perfections of
the Deity. In this respect, the blessed Jesus did all
things well. In the redemption of man, the divine
glory shines with unrivalled splendor. The works of
creation and Providence declare the being and power
of God; but his goodness and wisdom are most glori-
ously displayed ill the salvation of lost and ruined
man.

ALL THINGS WELL; 259

But we will come more closely to the subject, and
show in a few particulars that Jesus hath done all
things well, tn the creation of the world he did all
things well. In this great event, the wisdom, power
and goodness of God are clearly exhibited. He brings
into being various ranks of intelligent creatures, ca-
pable of knowing and enjoying him. He upholds
them and provides for their comfort and support; and
he also gives them a holy law for their direction and
government, which, in all respects, shows forth the
holiness and justice, the dignity and; sovereignty of
the great Creator.

But we designed to observe the divine conduct in
the pW/ of redemption most particularly and here
we shall begin:

1st. With his gracious interposition in the covenant
of redemption, infinite ages before the existence of
the world when he undertook to pay the price of sin-
ner's ransom and glorify the divine attributes in their
complete and eternal salvation. From all eternity,
Jehovah beheld the family of Adam in the ruins of
their fallen state, weltering in their blood and gore, ex-
posed, in the open field of depravity, to the wrath of
God and the torments of hell. And here, for once,
the attributes of Deity seemed to clash. Infinite love
and mercy plead for the sinner's deliverance. Holi-
ness, truth and justice demand full satisfaction for
every sin, and cry for the blood of the guilty ; and they
will not be appeased, unless a plan is devised by
which the law may be magnified and made honorable,
the sovereignty of the lawgiver vindicated. All the
perfections of God must be reconciled and glorified in
' the redemption of lost sinners. But in what manner;
(his: could be efjected,none but Jehovah could decide..

260 CHRIST HAS DOKR

All the wisdom of the shining hosts above combined
could not have formed a plan adequate to the grand
design, nor was their love for man and their compas-
sion for his sufferings sufficient for so great an under-
taking; for, surely, they would not voluntarily submit
to endure the infinite wrath of an angry God due to the
sins of the whole elect world. But omnipotent power
and almighty strength were necessary to bear the
weight of divine vengeance, which would have sunk
all the angels and archangels in glory down to eternal
darkness and despair. Therefore, none but a divine
person, infinite in love and of almighty power was ad-
equate to the task. Help is laid upon one that is
mighty to save. "For God so loved the worid\that he
gave his only begotten Sow, that whosoever believeth in
him should not perish, but have everlasting life" Jesus.
the brightness of his Father's glory, and the image of
his person, takes upon him to stand surety and substi-
tute for the sinner, engages to assume our nature, to
pay man's ransom with his own precious blood, and
Satisfy every claim of divine justice. Now, 0, believ-
er, you have felt the pardon of sin ; the blood of Je-
sus has been savingly applied to your soul. Look
back to the early counsels of eternity; view the sta-
bility of the everlasting covenant of peace ; behold
thu beauty and sufficiency of the great plan of salva-
tion, and will not your heart, filled with wonder and
astonishment, cry. out, ".He hath done all things well"'
2dly. It will appear that Christ "hath done all things
well? if we consider the glorious, everlasting righteous-
ness which he has wrought out for sinners, by his ac-
tive and passive obedience. Mankind, standing in the
relation of creatures to God, their Creator and Law-
giver, were bound to vender unto him the most perfect

ALL THINGS WELL, 28 1

obedience to submit implicitly to all the laws of the
divine government, and, as fallen sinners, they should
have suffered the just penalty incurred by the infrac-
tion of the divine law. But, as man is dead in tres-
passes and in sin, he is utterly disqualified, to render
perfect obedience, or to free himself from the penalty
of the law; for. as sin is an infinite evil, and, conse-
quently merits infinite punishment, it follows that
finite beings could not satisfy justice otherwise than
by suffering infinite and eternal punishment. There-
fore, not one of Adam's race could have been saved, un-
less a perfect, law-fulfilling righteousness was provid-
ed, including an obedience commensurate with the de-
mands of God's holy law, and a complete atonement for
every sin. Such a righteousness the Lord Jesus Christ
has wrought out ; for though he was, from all eternity,
"in the form of God" and ''thought it not robbery to be
equal with God;" yet he "made himself of no reputation^
and took upon him the form of a servant, and was made
in the likeness of men; and being found in fashion as a
man, he humbled himself and became obedient unto death,
even the death of the cross.'' Yea, he hath procured a
righteousness equal to the claims of the law; in
which the attributes of Deity are glorified ; with which
God the Father is well pleased; through which he
can be just, and save the ungodly sinner who believes
on Jesus; and as it has stood the inspection of inflexi-
ble justice, and has received Jehovah's eternal appro-
bation, upon it the sinner may venture his salvation,
and be justified in the sight of a holy God.

When the believer reflects upon this atoning righte-
ousness, its glory and suitableness, and perceives his
salvation through it, firm and secure as the pillars of
heaven, his soul leaps for joy, and. with wonder and

262 ' CHRIST HAS DONE!

astonishment, he proclaims that Jesus "hath done
things well"

3dly. Christ does all things well, when he makes the
deaf .to hear and the dumb to speak. When by his
Word and Spirit he reaches the hardened heart of the
sinner; when he awakens him out of the dead sleep
of sin and carnal security; drives him from all his re-
fuges of lies ; strips him of his own righteousness, and
finally shuts him up to the necessity of believing;
when he strikes off the iron bolts of unbelief, opens the
heart, and reveals his ineffable glory to the soul,
whereby he wins the affections, and bows the will in
sweet subjection to his law and government ; and when
the believing sinner feels the blood of Jesus applied
to his conscience, communicating a sense -of pardon,
attended with peace and joy unspeakable; when he
has within his breast the witness of the Spirit, and
reads his title to a heavenly inheritance then, in-
deed, is he astopished beyond measure, saying, "//c
hath done all things well" The whole plan of salva-
tion appears so excellent, so worthy of a God, and
yet so suitable to his condition, that he prefers it
above any other possible plan, and rejoices to be no-
thing, though Christ may be all and in all.

The Divine Mediator displays the power and glory
of his grace in conversion, by changing the temper and
disposition of the heart. Alexander, Caesar and
Marlborongh conquered nations and forced thousands
into obedience; but they could not subdue the 'will,
firm and untrammelled, she reigned the unrivalled
queen of the soul. But the proudest sinners, the most
stubborn rebels, who are overcome by the power and
grace of the Redeemer, are sweetly drawn by their own
free and hearty consent. No sooner do they obtain a

ALL THINGS WELL. X 26 3 :

k <i

saving view of Christ, than they leave all and follow
him. Those who are represented in Scripture as Ser-
pents, become innocent as the lamb and harmless as the
dove ; and that infernal disposition of the Devil, which
possessed the soul is rooted out, and a. holy principle
implanted, which works by love, purifies the heart
and overcomes the world. *

4thly. That he hath done all things well is manifest-
ed in the trials, difficulties and afflictions of the chil-
dren of God, who are very apt to prescribe for the
Lord, to lay out for themselves an easy, pleasant pas-
sage to the kingdom of heave.n. But infinite wisdom
knows what is best calculated to prepare them for
their inheritance. Therefore, when tribulations are
sent, they are designed to refine and fit them to be-
come vessels of mercy for that "house not made with
hands, eternal in the heavens" By this means, their
affections are weaned from the world ; they are con-
vinced more and more of the emptiness of all earthly
enjoyments ; they are led to seek a better country, and
their hearts incline to submit to the sovereignty of God
and acquiesce in his will. Although, for the present,
all things appear dark and gloomy as midnight, and
they cannot comprehend the mysterious conduct of Je-
hovah, whose ways are in the deep and whose.paths
are in the mighty waters ; yet when the designs of in-
finite wisdom are accomplished, the event ever proves
that "He hath done all things well ;" that in all his
conduct towards them he consulted their true interest

So Jacob, when his beloved son Joseph is snatched
from him and sold into a foreign country, very readily
believes him to be dead, denies himself all comfort,
declares "/ will go down into the grave unto my son
Yet when the deep mystery of Providence

CHRJSt HAS DONE

is unr/vpled by Joseph's promotion to honor in Egypt
when, as governor of the land, he saves his father's
household from the miseries of famine, Jacob acknow-
ledges that his God had done all things well.

In like manner, the beloved disciples of Christ,
when their Lord was crucified and laid in the grave,
not rightly understanding *he deep designs of Omnis-
cience were much distressed by this dispensation.
"We trusted" said they, "that it had been he which
should have redeemed Israel"- But when he meets with
them after his resurrection, and opens their under-
standings by explaining the spiritual meaning of the;
scriptures, then, with astonishment, they see that Je-
sus hath done all things well.

To this we may add That the hiding of God's re-
conciled countenance from his people, their painful
struggle with the inbred corruptions of the heart, to-
gether with the many dreadful attacks of their arch
enemy, the Devil, are so overruled by the divine wis-
dom and goodness, as to result in the eternal welfare
of their souls. By these means, the pride of their
heart is subdued, their legality and self-confidence de-
stroyed, their souls are brought to rely continually by
faith upon Christ, and they experience the fulfilment
of the promise '''That all things shall work together for
good to them that love God" The light of - afflictions
of the people of God in this world, which are but for
a moment, work out for them a more exceeding and
eternal $ight of glory. ' .

Lastly. In the general judgment, when Christ shall
come in the clouds, arrayed in all the pomp and gran-
deur of the Deity, to judge the quick and dead, it shall
appear to all rational intelligences that "ttehath done
all things well" Then heaven, earth and hell shall

ALL THINGS WELL. 265

witness the justice of his conduct in dooming the un-
godly to eternal damnation. Then every sin of
thought and deed, with every conviction they have
slighted, every motion of God's Spirit they have
quenched, and every offer of mercy they have reject-
ed, shall be exposed to -the view of the assembled
universe. And angels, men and devils, when the Eter-
nal pronounces the dreadful and irrevocable sentence,
"Depart ye accursed into -everlasting fire" shall testify
that "He hath done all things well" On the other
hand, the equity and justice of God shall appear in the
justification of the elect world. Then the followers of
Jesus, the dear-bought travail of his soul, who cost him
the groans and bloody sweat of Gethsemane, the dy-
ing agonies of Calvary, shall be clad with a robe of
righteousness. When the law and justice present
their claims and demand satisfaction, the Redeemer
shall produce his atoning, law-fulfilling righteousness
which covers the law of God, and shall vindicate the
divine glory in the redemption of man. Then all the
revilmgs and reproaches, and false charges of the
wicked shall be wiped away, whilst Christ, their be
loved friend and elder brother, will ascend to heaven
with the ransomed, who shall proclaim throughout
eternity, "He hath done all things yell."

SERMON XVIII.
A SACRAMENTAL MEDITATION.

dreadful is this place! This is none other but the house of
God, and this is the gate of heaven. GENESIS, xxviii. 1 7.

IN this chapter we have an account of a remarka-
ble event in the history of the patriarch Jacob, when,
after having obtained the blessing, he fled from the
rage of his brother Esau. From the first ages of the
world to the present day, the seed of the serpent has
persecuted the seed of the woman. The patriarch,
driven from his father's house, deprived of the pre-
tence of his affectionate parents, was compelled to
seek refuge in a foreign land, while upon his journey he
is overtaken by the night, destitute of a house to shel-
ter him from the weather, and his bed the cold ground,
his pillow a stone, and his covering the starry skies.
But when the children of God are in the most forlorn
situation, destitute of a home, and deprived of the so-
ciety of their dearest friends, they often experience
sweet comforts, of which the unconverted are igno-
rant, and, although they may be stripped of all earthly
possessions, yet nothing can separate them from the
love of God in Christ Jesus, for his promise is, "He
shall deliver thee in six troubles; yea, in seven there shall
no evil touch thee" "When thou passest through the wa-
ters, 1 will be with thee; and through the rivers, they shall
not overflow thee; when thou walkest through the fire,
thou shalt not be burned; neither shall the flame kindle
upon thee" When Jagob, far removed from the haunts

A SACRAMENTAL MEDITATION, 67

of men, lay on the cold ground, God was pleased to
bless him with a visit, and, in a vision of the night, he
saw heaven opened: "dnd behold a ladder set upon the
earth, and the top of it reached to heaven; and behold tjfie
angels of God ascending and descending on it; and, be*
hold, the Lord stood above it, and said, I am the Lord
God of Abraham thy father, and the God of Isaac; the
land whereon thouliest, to thee will 1 give it, and to thy
seed. And thy seed shall be as the dust of the earth; and
tliou shalt spread abroad to the west* and to the east, and
to the north, and to the south; and in thee, and in thy seed,
shall all the families of the earth be blessed.''' 1 When the
humble believer views the glory of God as it shines,
in the face of Christ, he sinks into the dust with
shame and self-loathing, and his language is, / have
heard of thee by the hearing of the car; but now mine
eye seeth thee; wherefore, / abhor myself in dust and ashes,
Hoiv dreadful is this place! this is none other but the
house of God, and this is the gate of heaven.

Perhaps the greatest difficulty in the context is the
.similitude of the ladder, which, according to the opin-
ions of the mpst approved divines, was a representa-
tion of the incarnation of the Son of God, or of the
union of the divine and human natures in the person
of Emanuel ; and this agrees with the declaration of
our Lord himself, "Ferity, verily, I say unto you r
hereafter, ye shall see heaven open, and the angels of
God ascending and descending upon the Son of Man."
The ladder reached from heaven to the earth, and
opened a communication from the one to the other,
So, by the incarnation of the Son of God, time and
eternity are joined together; the omnipotence of God
and the weakness of. man are united in one; and,
thereby, a door of hope is opened to lost sinners in

268- A SACRAMENTAL MEDITATION.

the Lord Jesus Christ, who is the medium of com-
munion between God and man. God addressed Ja-
cob in words of peace from the top of the ladder;
and God is in Christ reconciling ihe world to himself,
through whom he offers guilty sinners pardon and eter-
nal life. When Jacob awoke from sleep, he had lively
impressions of this glorious vision ; and, no doubt, his,
s.oul was sweetly agitated with a sense of the love
and goodness of God; and, at the same time, he had
clear views of his own unworthiness; and the thought
of what he had seen and felt, fills his mind with fear
and awe: "Jlnd he said, surely the Lord is in this place,
and I knew it not; and he was afraid, and said, how
dreadful is this place! this is none other but the house of
God, and this is the gate of heaven.' 1 '*

Every place where God and the believing soul hold
communion, is solemn and dreadful; but as the sacra-
ment of the supper is one of the most affecting insti-
tutions of heaven, and one of the nearest approaches
to God that can be made on this side of eternity, and
in which believers are permitted to hold intimate con-
versation with their blessed,Jesus, we will particular-
ly accommodate the subject to that occasion; and
when we behold the table of Christ spread and the
memorials of his broken body and shed blood upon it,
with propriety we may adopt the language of the text;
How dreadful is this place! this is none other but the
house of God, and this is the gate of heaven.

in further attending to this subject, we will consider
the different particulars in the text.

1st. A sacramental table is a dreadful place; for
God is there. When the angel of the covenant ap-
peared to Moses in a flame of .fire, in the midst of the
bush, God commanded him, with reverence to stand at
a distance, saying, "Draw not nigh hither; put off thy

A SACRAMENTAL MEDITATION,. -269

shoes from off thy feet, for the place whereon thou stand-
est is holy ground. And Moses hid his face, for he was
afraid to look upon God" When, on Mount Sinai, in
the dreadful glories of his Godhead, he appeared to
the children of Israel, "with thunders and lightnings,
and a thick cloud, and the voice of a trumpet exceeding
loud, so that all the people that was in the camp trem-
bled," how dreadful was that place! Bounds were set,
and the people had to stay at a distance ; none dared
to come forward to gaze or give an unhallowed touch
to the mount, on the pain of being thrust through with
a dart.

When the Judge of all shall descend from heaven
with a shout, and with the voice of the archangel, and
the trump of God; when he shall be seated on the
great white throne of glory, and all the inhabitants of
earth and hell are arraigned at his bar, how dreadful "
will that place be! Well, God is as really present at
a sacramental table as he was in the burning bush at
Horeb, or on Mount Sinai, or as he will be at the
judgment of the great day. Then, as Moses did at
the burning bush, turn aside- and see this great
sight; here you may behold all the 'perfections of
God, shining with amiable brightness in the face of
Jesus Christ; here you may view the infinite love of
God towards our guilty race finding vent through the
breaking heart and bleeding veins of the dying Jesus,
and flowing to the chief of sinners. Here you may-
see mercy and truth meeting each other, righteous-
ness and peace kissing each other in the salvation of
guilty sinners of Adam's race.

2d. A sacramental table is a dreadful place, be-
cause it is a striking exhibition of the most important
transaction ever witnessed by men or angels, viz. the
redemption of guilty sinners by the bitter agonies,

270 A SACRAMENTAL MEDITATION.

bloody sufferings and dying groans of the incarnate
God. Here you may see the Everlasting God* in the
likeness of sinful flesh ; the antient of days become an
infant of days; the Eternal God, who sways the scep-
tre of the universe, born in a stable and laid in a
manger; here you may see God, who is the source
of all consolation, become a man of sorrows and ac-
quainted with grief; here you may see the adorable-
Being, to whom angels and archangels are indebted
for their existence, despised and rejected of men; here
you may see Emanuel, God in our nature, standing
in our place, and receiving the stroke of justice in his
own person which was due to the guilty sinner. View
him in the garden of Gethsemane, sweating blood, in an
agony; see him prostrate on the cold ground, pressed
beneath the load of our guilt ; the wrath of God falling
upon him until he sweats great drops of blood falling
upon the ground; hear him crying in extreme agony,
"Now is my soul troubled" "My soul is exceeding sor-
rowful even unto death;" listen to that heart-rending
prayer, "Father, if it be possible, let this cup pass from
me" See him betrayed by one of his disciples-
denied by another, and forsaken by all; seized by
a band of soldiers; bound like a thief, and drag-
ged before the bar of a mortal worm. Although in-
nocent, yet he is condemned. See him buffeted ; spat
upon ; scourged with knotty whips, till one might tell
gfll his bones; his lovely face black with blows; his
tender temples pierced with thorns; see them array
him in an old purple robe a crown of thorns upon his
head, and a reed in his' hand while the insolent
rabble bow before him, and, in derision, cry, Hail, King
of the Jews ; see him carrying his heavy cross through
the streets of Jerusalem, forth at the gates of the city

A SACRAMENTAL MEDITATION. 27 1

and up Mount Calvary to the place of execution. Now
see him stretched on the cross, nailed to the fatal
wood by the tender hands and feet; see him raised
upon the accursed cross, suspended between the earth
and heavens, a spectacle for angels, men and devils;
he is'denied the privilege of common malefactors, who
were executed with their faces towards the temple;
but he is placed with his back towards it, and his face
to the west. But even here the rage of men and devils
defeats their own designs ; for .while his back is turned
towards the temple, his face looks far away to the
western world even to these ends of the earth and
he casts a look of pity towards many millions of lost
sinners weltering in their blood in these dark regions
of the shadow of death, and a gleam of joy fills his
breaking heart, when upon the cross he looks even to
wards Gasper River ;* see him straggling in the ago-
nies of death ; the sins of all the Elect world, both be-
fore and after conversion, fixing upon him like so ma-
ny deadly vipers; the poisoned arrows of the wrath
of God, sticking fast in his heart, and the burning
beams of Jehovah's indignation against sin falling up-
on him; listen to his bitter out-cry when his father
withdrew from him the light of his countenance: JE/oz,
.E/W, Lama Sabachtkani, "My God, my God, why hast
thou forsaken me;" see the soldier's spear pierces his
side and reaches his heart; but the flaming sword of
God's justice pierces both body and soul. Now, see a
rich fountain of divine blood flowing in scarlet streams
from his bleeding veins, until every drop is spilt; be-
hold him sinking in the agonies of death, and, with a
loud IT is FINISHED, he gives up the ghost, and becomes

'* Tlys sermon was preached at Gasper Meeting House; *

272 A SACRAMENTAL MEDITATION*

a pallid, lifeless corpse. 0, believer, look into his
pierced side and view his broken heart, the fountain
of life, from which precious streams of love and mercy
flow to guilty sinners.

3d. A sacramental table is a dreadful place; for
the Holy One of Israel here confers and sups with
pardoned rebels; and how must the inhabitants of
heaven be astonished to see the omnipotent Jehovah
seated at his table and holding communion with the
worthless sons and daughters of Adam, embracing
them in his arms and kissing them with the kisses of
his mouth. 0, pardoned sinner, while you view the
smiles of his lovely face and feel his love shed abroad
in your heart; you who have so often pierced him
with your sins are you not ready to sink into no-
thing in his presence, saying, / abhor myself, and repent
in dust and ashes?

4th. A sacramental table is a dreadful place; for
here heaven is brought down to earth, The richest
branches of the tree of life, that grows in the midst of
the paradise of God, overhang, this table, and be-
liever's may stretch forth the hand of faith and pluck
the sweet fruits of the heavenly Canaan. The table
of God is spread with the dainties of Paradise; the
bread of life, the hidden manna, and the grapes of
Eshcol, with all the rick blessings purchased by. the
death of Jesus Christ.

Certainly every communicant who views the glory
of God in the face of Jesus Christ, is ready to cry out
with the patriarch, The Lord is here. How dreadful
is this place! J^his is none other but the house of God)
and this is the gate of heaven. When a king makes a
banquet it is in his palace, and Jehovah entertains his
children in his own house. Hence, says the spouse,
He took me into his banqueting house, and his banner

A SACRAMENTAL MEDITATION, 273

.over, me was love." When children are seated with
their father at his table, they see his face; they enjoy
his smiles; and they converse familiarly with him.
So, when the Children of Christ are seated with him
at his table, however worthless they are in them-
selves, although blade as the+,tents of Kedar, yet h.e

44 $ $ I 4

embraces them in his arms,-.kdlds them in his bosom,
and presses them to his heart. Then they can tell
him all their wants, afflictions and temptations; by
the key of faith they can unlock his cabinet and han-
dle his rich jewels; they take hold of his covenant
and obtain every thing the prayer of faith can ask.
Hence saith the psalmist, "The secret of the Lord is
with them that fear him; and he will shew them his cove-
nant" Arid saith Christ, "To him that overcometh
will I give to eat of the hidden manna, and will give him
a white stone, and in the stone a new name written, which
no man knpweth, saving he that recciveth it" When chil-
dren are in their father's house, and seated at his ta-
ble, they sometimes receive presents from him, and oc-
casionally he shews them the patents which secure
their interest in his estate. So, when the children of
Christ are seated at a sacramental table, they often
receive gracious tokens of his love, and are permit-
ted to read their Father's testament, which will
shortly put them in possession of their heavenly in-
heritance.

Jacob, in his vision, saw a ladder connecting hea-
ven and earth, and the angels of God ascending and de-
scending upon it. And when Christians are seated at
a communion table, and are near Christ, they are at
the gate of heaven, for Christ is that gate. Time and
eternity, heaven and earth, meet in him, and he is the
medium of communication between the eternal 1 AM

35

274 A SACRAMENTAL MEDITATION.

and worthless sinners. In his face they behold the
glory of God, and through him they obtain aPisgah's
view of the promised land, and are blessed with fore-
tastes of heaven. By faiih, they take hold of the tree
of life, which grows in the midst of the Paradise of
God, and drink sweet draughts of his everlasting love.
Now Jesus appears to jlSwTth his vesture dipped in
blood, with a crown of glory upon his head, and when
he smiles upon them they adopt, the language of the
patriarch, saying, "How dreadful is this place; this is
none other but the house of GW, and this is the gate of
heaven"

SERMON XIX.
THE DEVICES OF SATAN.

And the Lord said, Simon, Simon, behold, Satan hath desired i$
hav&you, that he may sift you as wheat, LUKE, xxii. 31.

TPIESE words were SL part of our- blessed Lord's
last conversation with his disciples on that solemn
and dreadful night in which he was betrayed. His
hour was just at hand. Heaven, earth and hell were
now drawn out in battle array against him. And yet,
amidst all these difficulties, his love and compassion
moved his heart towards his dear disciples; and,
therefore, he institutes the sacrament of the Lord's
Supper, to be kept as an everlasting memorial of his
dying love.

During the celebration of this solemn ordinance, he
enters into sweet conversation with his disciples. He
comforts their sinking hearts with the prospect of their
meeting him in the celestial paradise: "Fe are they
which have continued with me in my temptations; and 1
appoint unto you a kingdom as my Father hath appointed
unto me; that ye may eat and drink at my table in my
kingdom, and sit on thrones, judging the twelve tribes of
Israel" Then, in the words of our text, he warns
them all in general, and Peter in particular, that Sa-
tan was preparing a dreadful attack upon them: "Si-
mon, Simon, Satan hath-desired to have you, that he may
sift you as wheat" As a man, winnowing, sifts out the
wheat, and leaves nothing but the chaff, so Satan will
endeavor, by strong temptations, to sift away all your
lively, spiritual exercise, your comforts and the graces

276 THE DEVICES OP SATAN.

of the Holy Spirit ; to deprive you of the life and pow-
er of religion, and leave naught but dry formality and
a cold, lifeless profession.

The w'.)rds may be applied to the awakened sinner.
Satan desires to have him, that he may sift him as
wheat; that he may sift away every conviction, every
serious impression, and every sincere desire after God
and religion. Satan knows that the present time is, in
a spiritual manner, the sinner's day of grace, and if he
can only succeed in destroying conviction from the
so'irl, he is, in all probability, sure of his prey.

But, with great propriety, this subject may be ap-
plied to the people of God, who have tasted his par-
doning love, the sweetness of redeeming grace. Satan
desires to have them, that he may sift them as wheat.
The Devil knows, Christians, that, when you live near
God, when you enjoy the life and power of religion in
your souls, you are terrible as an army with banners.
His subjects tremble, and his kingdom shakes to the
centre. Therefore, he wishes to sift you. If he can
only rob you of the sweet comforts of religion, and
lead you into darkness far from God, his kingdom is
safe v ; the cause of Christ sinks into ruin and the daiw-
nation of sinners becomes sure.

In discussing this subject we shall

I. Consider the nature of Satan's temptations*

II. Point out some of his subtle stratagems.

1. Consider the nature of Satan's temptations.

As the Devil is an intelligent spirit, retaining his an-
gelic powers and faculties, more crafty than all the
human race collectively, doubtless he is thoroughly
acquainted with every disposition, and adapts his
temptations to the weaknesses of the children'of God.

Is one man of .a proud and ostentatious disposition?
The Devil tempts him to display his attainments in ret

THE DEVICES OF SATAN. 277

Hgion. He is often more anxious to acquire a great
name than to advance the divine glory. When he
feels happy in religion, the Devil whispers in his ear,
all the Christians are noticing you; they love and es-
teem you ; they will talk of you as a lively Christian.
When he prays or exhorts with power and liberty, the
Devil whispers, well done, you are the greatest Chris-
tian of the day. Hence spiritual pride arises and
kills every spark of divine comfort in his soul. Is
another disposed to be close and industrious? The
Devil keeps him at work late and early -driving and
pursuing the world 'often to the neglect of his private
devotions or family prayer. At the end of the day
he is so tired, that he cannot go to prayer meeting:.
If a sacrament comes on, he fears he will lose his crop,
his servants will trifle and do nothing until : he comes
home; and, if he overcomes all these difficulties, the
Devil suggests that new clothes are necessary, and
he dreads the expense.

Is another of a peevish, fretful disposition? The
Devil brings about a thousand little provoking cir-
cumstances, which torment his soul and keep him
grumbling and complaining until he loses the spirit of
prayer and every sense of religion.

If there is any one of a resentful temper, the cun-
ning enemy of souls instigates some of his gadding
neighbors to poison his mind with tales of what others
have been saying of him. Attempts have been made
to injure his character; to take low and mean advan-
tages of him. Thus his passions are excited ; malice'
rages; his mind is miserable, and he loses the enjoy-
ment of religion.

Many are easily persuaded by the Devil into sin,
because they fear giving offence to their friends. If in-

278 -THE DEVICES OP SATAN.

vited, they drink, engage in foolish conversation; and,
if persuaded, they dance and frolic; and, at length,
they become fond of all wordly amusements.

Is an innate propensity to nicety discovered, it is
increased into an extraordinary fondness for dress;
and much more time and trouble is taken to adorn
the body, to arrange every trinket and ornament on
the Sabbath morning, than to acquire a praying frame
of mind, to prepare the heart for the reception of di-
vine impressions. Those of a contrary disposition,
who are disposed to be odd or clownish in dress, place
much of their religion in plain, old fashioned clothes,
and are more disturbed with the pride of their neigh-
bors apparel, than with the pride of their own hearts.
They often feel themselves ill treated if people do not
make them the standard by which to regulate their
conduct. Thus, while quarrelling with the sins of
others, vice creeps into their souls and they lose the
life of religion,

Is any one in the habit of using spirituous liquors?
The Devil uses all his art to decoy him into drunken-
ness, that he may expose himself and injure the cause
of God. To men of warm passions, prone to lust, are
presented the most alluring objects. The eyes and
imagination are besieged continually by the most se-
ductive devices of Satan. In short, such is the cun-
ning of that old serpent, the Devil, that he well knows
how to take advantage of the foibles and peculiari-
ties of every' character. To the avaricious, he pre-
sents wealth; to the ambitious, honor and fame. He
tempts the lazy and slothful to neglect their busi-
ness, to postpone the performance of all their duties
until a more convenient time. The bold and rash are
driven into conceit and self-applause; reproving sift

THE DEVICES OF SATAN, 27$

ill a bad spirit, conducting themselves in such a man-
ner as to disgust the wicked with religion. The timid
and bashful he tries to shame out of the performance
of duty, and keeps them afraid to pray in their fam-
ilies, or publicly to acknowledge Christ. The pru-
dent are just suited to the Devil's purpose. For fear
of running into extremes, they are so cautious as
scarce to distinguish themselves from the wicked;
and, for fear of doing something wrong they scarce do
any thing right. But if Satan be wise in the choice
of his temptations, he is also exceedjngly diligent in
their application. In general, he commences by pre-
senting some small sin as it is called. In an innocent
form, he offers to the heart some poisonous bait. It is
often presented as a duty as a matter of necessity
and if he succeeds in his first attempt, a second will
be made, and a third, until his attacks will become so
frequent and powerful as scarce to be resisted. Thus
David beholds Uriah's beautiful wife, while walking
upon the roof of the house. The first temptation suc-
ceeds. Lust conceived brings forth sin. Then fol-
lows the temptation to -adultery; and, finally, he is
drawn into the commission of murder. Peter is first
tempted to fear and cowardice, and soon he denies his
Lord, and is then guilty of cursing and downright per-
jury. Judas is tempted to covetousness. This leads
him to betray the son of God, and, in the end, to com-
mit suicide. As we said before, some small sin is
presented. If the point is gained, the heart is harden-
ed and prepared for some more gross offence; and
thus it is that he gains upon the creature untii he is
betrayed into the most atrocious crimes.

II. Point out some of his subtle stratagems.

We have, heretofore, spoken of the admirable adap-
tation of the Devil's devices to the dispositions of

280 THE DEVICES OF SATAN.

men. We will now proceed to point out the various
means by which he endeavors to sift from the soul all
divine comforts and impressions. As the skilful far-
mer provides himself with sieves and riddles suited
to his purpose, so the Devil is well provided with
sifters fitted to every time and circumstance to eve-
ry situation of individuals, church or commonwealth.
He sifts them in the sieve of vanity, by leading them
into vain conversation and idle mirth.

When professing neighbors meet together, the Devil
often holds up to their view pleasing worldly pros-
pects, Then out of the abundance of their hearts their
mouths speak. They converse about their lands,
houses and all their worldly affairs. They tell of the
various plans they are laying to obtain money, to amass
wealth. These things are lawful in their proper
place ; and, therefore, they conceive themselves to be
in no danger, and they are driven away into the wide
field of carnality. Conscience falls asleep. Then
comes fondness for mirth and levity. A love of jest-
ing, of vain and foolish conversation possesses the
whole soul ; and as iron sharpens iron, so they become
tools in the hand of the Devil to harden each other.
One has a diverting story to tell ; another some laugh-
able jest or some curious remarks upon the ignorance
or awkwardness of a neighbor. One strange remark,
one foolish jest brings about another, until they are
overwhelmed in merriment, and laughter.

Thus the Spirit is grieved, and all sense of divine
obligation, all thoughts of eternal things are drivea
from the mind. In this way, professing Christians
taint the morals of their children and domestics. It
happens frequently, that young professors of religion,
who formerly prayed and held sweet converse with

THE DEVICES OP SATAN'. 281

each other about Christ, heaven and what the Lord
had done for their souls. When they meet now, it is
only as instruments of the Devil, to harden each
other's hearts, to banish religion from their souls.

The Devil has another sieve by which he tries the
faith of the people flf God, and relieves the convicted
sinner of disagreeable, but useful impressions. This is.
an angry, resentful spirit, which has dreadful influence
in neighborhoods and families. This often leads the
Christian to speak ill of his neighbor; to ridicule his
person, his family, or may be, to satarize his religious
exercises. Immediately the Devil sends off a runner
to tell what remarks have been made by such a one
about him, and he ne-ver fails to hear an exaggerated
story. Whilst listening, Satan tempts him to grow
angry, and resent such treatment. 0, says the Devil,
he has used you as a rascal; he surely has no reli-
gion ; he is a hypocrite ; all his holy exercises are
pretended, and, since he has treated you so shame-
fully, demand full satisfaction. If you are a Christian.,
act like a man of honor, and don't suffer yourself to
be abused ; if you do, you will be insulted upon all oc-
casions.

The Devil brings about innumerable petty difficul-
ties in business to perplex the husband; then tempts
him to speak harshly to his wife to whom suspicions
of his attachment are suggested; he loves you not as
man should love his wife. She retaliates answers
him with tartness and severity. Provoked by such
conduct in his wife, the man becomes enraged, and
abuses her, sometimes in the most shocking, barbarous
manner. And' thus it is that the peace and harmony
of families are destroyed; and through the instrumen-

36

282 THE DEVICES OF SATAN.

tality of those who profess religion, Satan manages to
effect his purposes.

Children, servants, or hirelings, are tempted to dis-
obedience, slothfulness or a neglect of business; to
unfaithfulnes in the discharge of their duty, and some-
times are prevailed upon to steal, waste ov destroy
things of value. These crimes are highly irritating
to Heads ;of families. Their resentment is kindled and
vented in anger upon the transgressors, who conclude
that religion is folly, and that prayer and all other
Christian duties are hypocrisy and deceit

The punishment, instead of producing reform, only
leads the offender to devise every means by which he
may irritate and perplex his master or parents.

Pride and worldly-njindedness form another riddle;
by which the arch fiend sifts from the soul the com-
forts of divine g^ace; and mark with what ingenuity
he lays his snares. All his hellish craft and cun-
ning are used to conceal them. He covers them un-
der the fair pretext of public utility, decency or indus-
try; he suggests to the Christian that it is necessary
for him to have as good a house and farm as any of
his neighbors ; he must be as well dressed ; his chil-
dren must be clothed neatly; and, unless he attains to
these things, his family will be considered as mean
and contemptible. A thousand schemes are devised
to acquire honor and amass wealth ; he rises early,
and sets up late; all is hurry and bustle; business
presses; all must be given up to facilitate the acquisi-
tion of the empty trifles of the world. There is no
time, to attend the preaching of the Word; family
worship and private prayer must be neglected ; and
they must conform to the fashions and customs of the
world. To succeed in their ambitious designs it is

THE DEVICES OF SA.TAN, 283

necessary -to court the favor of the wicked;, to asso-
ciate with them and adopt their habits 1 , and ere they
are aware, the deep draughts of carnality have intox-
icated the brain. Blinded by. the God of this world,
they have lost all the spirituality and enjoyment of
Godliness.

Another riddle is that of discontent, by means of
which men are led to overlook all the mercies of God,
become ungrateful, and suffer the most exquisite tor-
ment of mind. Hence, they feel no disposition to
pray, their little worldly calamities swallow up all
anxiety for the Church of Christ. Presently they fan-
cy their Jot harder than that of any other person upon
earth; their wants more numerous; their difficulties
greater ; their circumstances more distressing. Hear
the language of discontent: I have more sickness in
my family, more bad luck than any other person; my
horses die ; my cattle don't thrive ; my hogs are stolen;
my crops turn out badly ; I am scarce of corn, scarce
of meat, and scarce of money. What am I to do?
I am in debt, and know not how I shall pay. If 1 owe
.a few shillings, I am pestered and harrassed almost
out of my life; but when a thousand dollars are due
me, it is impossible to get a cent; While at his daily
business, every thing goes wrong ; he is troubled and
fretted, and no man is so plagued as he is. None have
such disobedient children, or such worthless servants;
one is slothful another careless and inattentive. In-

<-

deed, he is so vexed, so troubled, that neither temporal
nor spiritual considerations can comfort him.

The poor mother thinks she has a worse chance for
time and eternity than any one -else. She has cross
and mischievous children, wicked and lazy servants;
she can get nothing, done ; her children are in rags:

2.84 THE DEVICES OF SATAN.

how. can she clothe them? She needs this- necessary
and the other; indeed, a thousand which she cannot
obtain. Over these matters she frets and perplexes
her mind until entirely .disqualified for the indwelling
of the graces of the Holy Spirit.

Nor are these the only means by which the Devil
kills the power of religion. Contention is one of the
.most subtle and effective engines of hell. Satan
cares not upon what subjects the Christian disputes,
if he can tempt him to do it in an evil spirit. Some
one in his great zeal for the truth contends warmly
for predestination, election and final perseverance;
and, unless he is very cautious, he will do it in the
wrong manner; he will condemp every person hold-
ing an opposite opinion, and declare that no one who
disbelieves his doctrine, or believes in falling from
grace, can be a Christian.

Such declarations offend the Armenian. They are
insulting; they are not justifiable. He answers the
Calvanist in language equally harsh and unchristian.
He abuses all opposed to his sentiments, and delivers
to condemnation the believer in a particular election
or final perseverance.

Another advocates baptism, and denies that there
is any other baptism beside immersion, He contends
earnestly that all unbaptised persons such as have
not gone under the water are wrong; they contra-
dict him upon this subject, and he must needs be mad
about the matter.

Thus it is, brethren, that our great adversary, the
Devil, divides the Church otChrist against itself, and
makes the friends of Jesus the instruments to effect his
own diabolical purposes. Then beware how you con-
tend with each other, lest you injure the cause of

THE DEVICES OF SATAN. 285

your Master. Be careful, lest even while you sup-
pose yourselves doing God service, that you are not
laboring faithfully for the Devil.

From what has been said concerning the nature of
the stratagems of the Devil being particularly suit-
ed to the various characters and circumstances of
mankind, and from some few of those stratagems which
\ve have pointed out Christians should be guarded
on every side, that they may not be taken by surprise
and confounded. He knows the weak point in every
character, and will surely take advantage of it;
Though you may be strong, he will overpower you ;
though you may be wise, he will confound you; for,
he is, indeed, a wily and powerful spirit. He will
lurk in your. bosoms, and you will not find him out; he
\yill hide himself in your words, and you will not sus-
pect him. Often in the most delicious sweets are con-
cealed the deadliest poison. Watch and pray, that
you be not. deceived by appearances. Even when
feasting upon the hidden manna of the love of God,
you should suspect temptation nigh. In such moments,
think of the text; remember that "Salan hath desired
to have you^ that he may sift you as wheat." Trust in
the Lord; forget not your own weakness; avoid eve-
ry sin even the smallest sin; be induced by no con-
sideration to commit the most trivial offence. Recol-
lect that a small trespass prepares the soul for a
greater breach of the divine law. But for power to
resist the assaults of the enemy, rely upon the omnip-
otence of the great Jehovah, who will be thy strength
and thy everlasting righteousness,

SERMON XX.

THE SUPERABOUNDING GRACE OF GOD

Mowover the law entered, that the offence might abound. But where.
sin abounded, grace did much more abound. ROMANS, v. 20.

\

IN this epistle, the apostle Paul, by many unanswer-
able arguments, proves, that all men, both Jews and
Gentiles, have sinned and come short of the glory of
God, and consequently cannot obtain salvation by the
deeds of the law; for, "by the deeds of the law, there
shall no flesh be justified in his sight: for by the law is
the knowledge of sin." From this, he infers that the
true believer is justified by faith without the deeds of
the law by the righteousness of the God man Christ
Jesus being imputed unto him, which righteousness is
so extensive that the largest demands of law and jus-
tice can be .fully satisfied, and the guilty sinner eter-
nally freed from condemnation ; for as the first Adam
was the head and representative of all his ordinary
posterity, and by his offence, has brought guilt and
death upon them all, so Christ, the second Adam, the
head and representative of all his spiritual seed, has
wrought out a perfect righteousness of infinite worth,
which, upon their believing, is imputed to them; and,
on the account thereof, they are justified and entitled
to eternal life and glory, and through his righteous-
ness rich grace is manifested to be much more power-
ful to save than the sin of Adam was to damn, as is
clearly proved in the verses immediately preceding

THE SUPERABOUNPING GRACE OP Gul>. 287

the text. But the legal Jews would object, that, ac-
cording to this doctrine, the" law was given in vain, if
none could attain to righteousness and life by it, and
would ask why God gave the law at all if this doctrine
be true? To such the apostle replies, that the law was
given for a different purpose in subserviency to the
gospel. The law entered to discover the abounding of
sin, that so the way might be prepared for a more il-
lustrious display of the superabounding grace of God,
which pardons and saves from such abounding iniqui-
ties. , , , ' \l

The text may be divided into two' parts. In the
first, we may observe

1st. The subject spoken of The Law the eternal,
unalterable rule of right and wrong, founded upon the
holy nature and perfections of God, the declaration of
his holy will to mankind, binding all his intelligent
creatures to perfect, perpetual and universal obedi-
ence, threatening eternal death and damnation to ev-
ery sin.

2d. What is predicated of this law. It entered in
together with sin, say some, in order to condemn
where it is; say others, together with the gospel pro-
mise, in order to be subservient to it in carrying on the
great designs of grace. This last sense seems to be
favored by the apostle, when he says of the law, u lt
was added because of transgressions, till the seed should
come to whom the promise ivas made" And, again:
''Wherefore the law was our schoolmaster to bring us un-*
to Christ, that we might be justified by faith"

3d. The end or design of the law thus entering.
That the offence might abound. Either that first offence
f Adam, of which the apostle had been speaking as
cause of death and condemnation to all men ; or

THE SUPERABOUND1N6 GRACE OF GOC.

else sin in general, "which the law does not make to
abound by any proper efficiency in producing it; for
the lawk holy, just and good, but by its discovering
the abounding of sin; for it was observed by some
that the Hebrews usually say such a thing is, when it
appears to be. So it may be said, that sin abounds by
the entering of the law, because the law discovers the
abounding of sin, as light let into a dark room mani-
fests the abounding of the day, which was not discern-
ed before; and this accords with the language of the
apostle: "What shall we say then? Is the law sin?
God forbid. Nay, 1 had not known sin, but by the law:
for I had not known lust, except the law had said, Thou
shalt not covet. But sin, taking occasion by the command-
ment, wrought in me all manner of concupiscence. For,
without the law sin was dead. For I was alive without the
law once: but when the commandment came, sin revived,
and I died. And the commandment which was ordained to
life, I found to be unto death. For sin, taking occasion
by the commandment, deceived me, and by it slew me.
Wherefore the law is holy, and the commandment holy,
and just, and good?''

In the second part of the text, we may observe
1st. The subject spoken ofGrace the free favor
of God, in pardoning and saving sinners through the
righteousness of Christ, which clearly appears from
the verse immediately following the text, "That as sin
hath reigned unto death, even so might grace reign through
righteousness unto eternal life, by Jesus Christ our Lord"
2d. What is predicated of grace. It abounded much
more than sin that isj[the free grace of God which
reigns through the righteousness of Christ unto eternal
life, is much more powerful to pardon and save, than
sin is to deform and damn, and in its works of'salva*

THE SUPERABOUND1NG GRACE OF GOD. 289

tion does far exceed any thing that sin has clone in its
Vorks of damnation.1

From this view of the text, it appears na^ral, in its
farther consideration,

I. To shew some things in which the abounding of
sin is discovered by the law.

II. Mention some things in which the saving grace
of God in Christ does much more abound.

III. Improve the subject.

I. Shew some tilings in which the abounding of
sin is discovered by the law.

Jst. The law entering, discovers the abounding evil
that is in the very nature of sin. This law which en-
ters is a declaration of the will of God, founded in
his infinitely holy perfections; an eternal rule to all
intelligent creatures. It is the law of Him who is the
great Creator and Upholder of the Universe; who,
consequently, has the most unquestionable right to
rule his own creatures, and to give them laws for that
purpose. It is the law of Him who is infinite, eternal,
unchangeable, and independent boundless in wis-
dom, power, holiness, justice, goodness and truth, and
who, therefore, is infinitely fit to rule.

Reason and revelation both tell us that sin is the
transgression of the law of God, either by omission or
commission, and the very language of a transgression
of the law is a reflection upon it either as impracti-
cable, and, therefore, unreasonable, or else not adapt-
ed to the true happiness of the creature; therefore, it
must be either foolish or tyrannical. By casting such
a reflection upon the law, the infinitely glorious Law-
giver is dishonored, as if he were not sufficiently wise
to make a law adapted to the true happiness of his
creatures, or if he did know what was best for them,

37

290 THE SUPERABOUftDlNG GRACE OP GOD.

he has not sufficient goodness to grant it; which last
seems plainly held forth in the first temptation to sin
in the ca/^se of our first parents; for, so far as man
prefers his own choice to the law of God, so far he
practically says, that his own will is fitter to prescribe
a happifying rule than the will of Jehovah; and, so
far as man complies with the temptations of Satan to
sin, so far he declares that the will of tiie Devil is
more fit for the rule of his happiness than the will of
God; and considering the law as a transcript of the
moral perfections of Jehovah, and conformity to it en-
forced by a penalty, the language of sin then is,
that it is better to forfeit all the good God can confer,
and risk all the evil his wrath can inflict, than be
conformed to such a Being. Now, considering that
the glory of God, thus dishonored, is infinite, there
must be an infinite evil in sin; for, though no act of a
finite being, can have infinite dignity or demerit at-
tached to it, arising from the agent separately consid-
ered, and although the obedience of a finite being
cannot receive an infinite worth from the infinitude of
the object obeyed, because the act is not adequate to
the object, for even a perfect creature cannot be said
to love and delight in any more glory than he can have
some apprehensions of, and consequently as his appre-
hensions so his love and delight must fall infinitely
short of being adequate to the infinite glory of God.
But sin, being a rejecting and denying of the Deity en-
tirely, both what is apprehended of him and what is
not, there is a dishonor cast upon infinite glory, there-
fore there must be an infinite evil in sin, and as these
things are not peculiar to some kinds or degrees of sin,
but included in its nature, so we may conclude that
the law discovers an abundant, yea an infinite evil in
sin.

THE SUPERABOUNDING GRACE OP GOD. 291

2d. The law also discovers the venomous and infec-
tious nature of sin. The first drop of the venomous
contagion presented by that old serpent, the Devil,
and tasted by curious Eve, shed its deadly venom
through the whole human nature, and mortally poison-
ed every faculty of the soul and every member, nerve
and muscle of the body, every thought, word and ac-
tion of all the numberless millions of mankind in eve-
ry age of the world ; hence the understanding is dark;
the heart is enmity against God ; the conscience de-
filed with dead works; the memocy prone to forget
God; the affections polluted; every imagination of the
thoughts of the heart evil continually, and the actions
conformable thereto. What an abundance of sin
does the law discover, seeing that by the offence of one
many were made sinners.

3d. The law discovers an abundant strength in sin.,
When that venomous evil, sin, entered, and by man's
consent, God, who might justly have left the whole
human race as he did the fallen angels, to be eternal
monuments of his wrath, of his sovereign mercy, pitied
them, and when he saw them weltering in their blood,
he revealed a way of recovery which his infinite wis-
dom had devised and his infinite love consented to
from all eternity. This revelation of a method of sal-
vation continued to prove clearer by new discoveries
in different ages, till at last the glorious Sun of Right"
eousness arose with healing in his wings, and shone
with noon-day brightness on our benighted world. But
all the manifestations of divine love sin despises, all
the overtures of divine mercy sin. tramples beneath
its feet. In the midst of this contest the law steps in
to the assistance of grace, and declares to man his
Meed of salvation, by telling him what extensive obe-

292 THE SUPERABOUNDING GRACE OF GOD.

dience God requires, and tells him also how dread-
fully the infinite God threatens the least disobedience.
But sin, Leviathian-like, treats all this brass and iron
like straw and rotten wood. Then the Almighty Spi-
rit steps in, and by his operations, discovers the law
precept, and opens the sinner's eyes to see it, and
makes its penalty thunder so amazingly loud and as it
were flash the vengeance of God in the sinner's face,
until he feels the foretastes of hell within him. But,
as if all that sin had done before had been only the
faint notions of a sleeping man, it never shewed its
strength till now. Atheism, hardness of heart, legali-
ty and enmity against God, rush in with their ten
thousands at their heels, and clearly prove that noth-
ing short of the omnipotent arm and soul-sanctifying
spirit of God can conquer them, as is evident, was the
case with Paul and his sins while the law kept at a
distance. He was, in his own apprehension alive, and
sin appeared dead ; but when the commandment came
with light and power to his conscience, being sent
home by the enlightening and convincing influences of
the Holy Spirit, then sin revived and took occasion
from the commandment to work in him all manner of
concupiscence. As water, when opposed by a dam,
rages and foams with greater strength, so his corrup-
tions, enraged by such oppositions, threatened to car-
ry law, gospel and enlightening influences all before
them. Now, since this is the case, what abundant
strength does the law discover in sin.

4th. The law also discovers an abundance of damn-
ing weight in sin. One offence of Adam sunk him and
all the numberless thousands of his ordinary posterity
into condemnation, and had all the myriads of mighty
angels who surrounded the throne of God above, come

THE SUPERABOUNDING GRACE OP GOD. 293

to man's assistance, and helped him to bear the weight
of sin, it would have sunk him and them together into
the burning pit of Tophet, where they should have
groaned forever beneath the flaming wrath of God.
Then what a dreadful damnation must all the aggra-
vated sins of one poor gospel-rejecting sinner deserve.
No being, whose power is less than infinite, could bear
up under the load- When the co-equal Son of God
himself assumed humanity, and stepped in as a sub-
stitute under the weight of sin, his innocent human
ity, supported by his omnipotence, was so crushed that
he sweat great, drops of blood falling down to the
ground, and to expiate the guilt of sin he yielded up
the Ghost. how dreadful is the damning weight of
sin ! How did it bruise the innocent Lamb of God, un-
til it brought him to the grave. Think then, sinners,
how it will sink you into the lowest regions of hell,
when through all eternity you will writhe beneath the
burning wrath of God, if you live and die in a Christ-
less state. But, some may say, if sin so abound as to
produce all these dreadful consequences, how can
grace so much more abound as to prevent them? To
such I answer, God, by his Spirit, in the words of the
text, informs us that where sin abounded, grace did much
more abound, which brings us

II. To mention some things in which the saving
grace of God in Christ does much more abound.

1st. It appears that grace is more abundant than
sin, because in a just and holy manner it completely
conquers it, and removes all its dreadful effects from
pardoned sinners. A weak man may put to death,
but none, save God, can restore to life. [Although one
sin conquered and killed mankind, yet Almighty grace,
subdue millions of sins, and deliver all true be-

294 THE SUPERABOUNDING GRACE OF G6D.

lievers completely from them, for it restores the spiri-
tually dead to life, it sanctifies all their powers and
faculties, and, in due time, will bring them to greater
abundance of glory and bliss than Adam lost, and will
confirm them in the full enjoyment of heaven through
the boundless ages of. eternity Jwhich clearly proves
that where sin abounded, grace did much more abound.

2d. Though sin abounded, yet grace much more
abounded in carrying on its glorious designs in the re-
covery of fallen sinners. Had sin accomplished all
to which it tended, what would have been the loss?
All mankind. But all nations, before God, are but as
the drop of the bucket, or the small dust of the bal-
ance; to Him, they are as nothing, and less than no-
thing and vanity. One act of the Almighty can as
easily create a host of angels as an atom. How small,
then, to the Deity would the expense -have been
had all the human race been lost. But what did
grace expend for man's recovery? Heaven's richest
treasure: '"For God so loved the world^ that he gave his
only begotten Sow, that whosoever beliemth in him should
not perish, but have everlasting life.' 1 ' 1 The second per-
son of the Holy Trinity, took our nature, a true body
and a reasonable soul, and connected it so strictly
with his own, that in the sight of the law and justice
of God, these two natures, so infinitely different, con-
stitute but one person; and this infinitely glorious Be-
ing was given to obey, bleed and die for the redemp-
tion of poor, fallen, guilty sinners, whom grace chose
to redeem. May we not then cry out with the apostle,
"Herein is love; not that we loved God, but that he loved
us, and sent his Son to be the propitiation for our sins"
3d. If we consider the righteousness which sin des-
troyed and that which grace restores, it will appear,

THE SUPERABOUNDING GRACE OF GOD. 295

V Where sin abounded, grace did much more abound"
What was the righteousness of innocent Adam, and
what would it have been if continued in for thousands
of years? Only the righteousness of a mere creature*
which, however long continued in, is only of finite
worth; consequently the righteousness of myriads of
such would be as light as a feather when laid in the
balance against one sin committed against an infinite
God. But the righteousness which grace has provid-
ed for believers, is a righteousness wrought out by Je-
sus Christ, who is not only man in our nature, to obey
and suffer, but also the Infinite God, in the same per-
son ; and as his sufferings were those of an Infinite Be-
ing, they have an infinite worth sufficient to be laid in
the balance with the demerit of sin, and as the obedi-
ence and satisfaction of the Lord Jesus Christ, pos-
sessed a dignity in proportion to that of his person;
therefore, they were of infinite value, and were suffi-
cient to atone for the sins of all true believers, or the
sins of the whole world, or 'of ten thousand worlds
This infinite righteousness grace has provided, and
imputes it to believers for their justification. How
clearly then does it appear that "where sin abounded,
grace did much more abound"

4th. It will appear that grace does much more
abound than sin, if we compare the covenant head
sin has ruined with the covenant head grace has
provided. The first Adam, as a covenant head, was
wade a living soul, and, had he continued in his state
of innocence, he might have kept life for all himself
and all his posterity ; but he was of the earth earthly
"a fallible creature, and one sin might and did throw
him and all his offspring into eternal ruin, from which
He could by no means recover himself and them. But

296 THE SUPERAkOUNDING GRACE OF GOD,

the second Adam, provided by grace, is a quickening
spirit. The Lord from heaven, who can communicate
life to the dead, so that believers having a real vital
union with this covenant head, are not only interested
in that infinite righteousness which he wrought out,
but they are also inseparably united to the Infinite
Eternal Fountain of Life, in whom as Mediator and
Covenant Head, it hath pleased the Father, that all
fulness of grace and life should dwell, yea, in him
dwells all the fulness of the Godhead bodily; therefore,
it is said their life is hid with Christ in God, secured by
the life of the everlasting God, so that while Jesus, who
is very God, exists, they will be saved from eternal
death ; therefore, where sin abounded, grace did much
more abound.

5th. This will further appear, if we consider that
grace has restored believers to a much nearer relation
to God than that from which man fell by reason of
sin. Innocent man sustained towards God the rela-
tion of a creature to his Creator, and the meanest in-
sect sustains the same relation. Innocent man also
sustained a covenant relation to God, and, while he
kept that covenant, God sustained to him the relation
of a friend and protector; but sin might, yea, it did
change this relation into that of a sin-avenging Judge.
But gracejAffects such a vital union with Christ, that

W

believers are so joined to the Lord as to be one spirit
members of his body of his flesh and of his bones;
they, with him, constitute one mystical body; they are
one with him, who is essentially one with the Father
and Holy Spirit. This union the Lord Jesus Christ
seems to have in view when he says, "That they all
may be one; as thou, Father, art in me, and I in thee,
that they also may be one in us; that the world may believe

THE SUPERABOUNDlNG GRACE OF GOD. 297

that thou hast sent me; and the glory which thou gavest
>ine. I have given. them; that they may be one, even as we
are one; I in them and thou in me, that they may be made
perfect in one; and that "the world may know that thou
hast sent me, and hast loved them as thou hast loved me*

When believers are made one with Jesus Christ, God

f ' ' '

the Fatheiyby a judicial act acknowledges them as
"bis children: "Behold, what manner of love the Father
hath bestowed upon us, that we should be called the Sons
of God;" being the children of God they are heirs of
God and joint heirs with Jesus Christ; they are heirs
of an inheritance, incorruptible, undefined, and that fadeth
not away, reserved in heaven for them; yea, all things
are theirs, whether Paul or ^polios or Cephas, or the,
world, or life, or death, or things present, or things to
come, all are theirs, for they are Christ's, and Christ is'
God's. Now, does not this relation far exceed that
which sin destroyed? therefore, where sin abounded,
grace did much more abound. '

6th. The glory of God is more clearly manifested,
and the happiness of the redeemed in heaven more
exalted than if sin had never entered into the world.
If perfect innocence had constantly reigned through
all the creation, intelligent beings might have known
something of the perfections of Jehovah, which would
then have been manifested; but how little would hit*
creation and dealings of his common providence to-
wards innocent creatures, have preached of that glo*
ious name of God. The Lord, the Lord God, merciful
find gracious^ long suffering and abundant in goodness
and truth, shewing mercy unto thousands, and forgiv-
ing iniquities, transgressions and sins" How little
would '^the works of creation and Providence have

*)

of the justice and righteousness of Jehovah,
38

THE SUPERABOUNDIIS'G GRACE OP GOD.

who set forth his Son to, be a propitiation through faith
in his blood, to declare his righteousness for the remis-
sion of sins that are past, that he might be just 1 , and the
justifier of him, that believeth in Jesus. Thus grace
hath brought about a glorious method of salvation, in
which mercy and truth have met together, and righte-
ousness and peace have kissed each other, and into
which adoring angels desire to look, and through all
eternity sinners redeemed from wrath will, contem-
plate, the wisdom, love and grace therein displayed,
with wonder, joy and praise^ and they will forever
dwell in the presence, and enjoy the smiles of.Jesus,
who swam through a sea of blood, yea, through the

#f

burning ocean of God's wrath, to save them from the
.lowest abyss of misery, and bring them to the highest
summit of glory of which their natures are capable.
This wonderful plan of salvation, which astonishes
the angels of heaven and confounds the devils,of hell,
in which the divine perfections shine with anu infinite-
lustre^ never would, have been manifested had not sin
entered the world. But, when we speak of manifesting
the divine glory, we mean, to the creature not to God
himself; for as his glory, in itself, is unchangeably the
same, so his knowledge of it is unchangeable, and the
more sinless beings see of God, the more they love
him; for if they saw any thing in the Deity they did
not love, they'would be sinfully imperfect; and delight
will always be in proportion to enjoyment of the be-
loved object; therefore, the creature's happiness is
necessarily in proportion to their enjoyment of God.
And as God loves his own infinite glory supremely, so
the more any creature loves God, the more he is like
him, and the more he is like God, the more glorious
he is from all which, it appears that the glory and

THE SUPERABOUNDING GRACE OP GOD. 29 &

happiness enjoyed by the redeemed in heaven, and
also by the angels there, will be far greater than if
sin had never entered; and whether it may not be
greater in its sum than all the bliss and glory .which
would have been enjoyed by the whole universe of
men and angels, if they had all stood in perfection, I
shall, at present, leave to be more positively deter
mined, either by a clearer insight into the word of
God, or by the light of glory, and shall proceed

III. To improve the subject; and,

1st. If sin have such an infinite ev^l in its nature; if
its venom be so c infectious, its strength so great, and
its damning weight so heavy, then it is not wonderful
that believers hate it, groan under it, and long to be
delivered from it. Sinners, in their Christless state,
are dead in trespasses and sins, and are not sensible of
their miserable condition. Their eyes are so blinded
by the God of this world, that they cannot see the in-
finite -evil -and intrinsic vileness of sin; but they will
cherish it and indulge in it, although it should be at
the expense of their eternal damnation. They will
venture upon it in spite of all the restraints of educa-
tion and the accusations of conscience, the faithful
warnings of God, and the earnest entreaties of a be
seeching Saviour, and will voluntarily join with the
Devil to excuse and extenuate it, in order to pacify an
uneasy conscience. But it is very different with the
true believer who has had the law brought home with
power to his conscience, and has thereby discovered
the infinite evil and accursed nature of sin, and has
been brought to such a heartfelt sense of his exposure
to the everlasting wrath of a sin-hating God, and of
liis own inability to help himself, as hath brought him
to the necessity of venturing his eternal salvation upon

300 THE SUPERABOUNDING GRACE Of GODi,

Christ, then the light of the knowledge of, the glory of
God in the face of Jesus Christ-shone, into his dark and
benighted mind, and gave him such views of the infinite
glory and the supreme excellence of the Divine Perfec-
tions, that he hungers and longs to be perfectly, freed
from sin, and to be conformed into the image of God.
Now, he sees the exceeding sinfulness of sin, and views
it in its hateful, filthy, God-dishonoring nature. Now,
he feels it as the habitual plague and torture of his
soul. When he, takes a view of his heart and sees its
unfathomable depths of iniquity; when he feels inbred
corruption prevailing against him, how does he cry
out with the apostle, "0 wretched man that I am 9 who
shall deliver me from the body of this death?" How
does he mourn, lament and groan when he has a pro-
per sense of the heavy burden and soul-polluting na-
ture of sin ; and it is no wonder that he does, for perfec-
tion in holiness is the heaven for which his soul longs;
and with nothing less can he be satisfied than freedom
from every sin. Well, poor, burdened souls, if this
be the longing desire of your hearts, if you thirst to
be freed from its soul-defiling and God-dishonoring na-
ture, and long to arrive in heaven, because Christ, the
beloved of your souls is there, then lift up your des-
ponding heads, the day of your redemption draws
nigh ; shortly your beloved Jesus will send for you and
take you home to your father's house, where sin and
all its bitter effects are banished to an eternal dis-
tance, for there is neither death, nor sorrow, nor crying
there, and there God shall wipe all tears from your eyes,
2d. From what has been said, we may see how as-
tonishing the love of Christ is, who submitted to have
a thing so vile and abominable as sin is imputed to
him, and to have its whole condemning weight }ajd

THE SVPERABOUNDING GRACE OF GOD. 301

upon his shoulders. So great was his desire for the
.salvation of sinners, that he thought 'no sufferings too
great, no price too dear, to purchase their redemption.
He knew the dreadfulness of his Father's wrath,
which he must endure. He knew that inexorable jus-
tice would not spare him, but .would exact the last
farthing; he knew that he must endure shame, igno-
miny and death, before he could finish the work of
their salvation; yet infinite love, stronger than death,
and that could not be drowned by the floods of Al-
mighty vengeance, brought him skipping over all these
burning mountains, to prevent the blow of divine jus-
tice from falling eternally upon guilty rebels; see him
leaving his Father's bosom, condescending to assume
our degraded nature, and taking upon him the infinite
weight of our guilt, which would have crushed ten
thousand worlds of men and angels to the lowest hell
and kept them there forever'; see him in the form of a
servant, reduced to the lowest state of poverty, des-
pised and rejected of men; and, although he was the
Everlasting God, the Creator and Upholder of all
worlds,, hear him complaining, the Son of Man hath not
where to lay his head. Hear him under the apprehen-
sions of the dreadful storm of God's wrath, which was
about to fall upon him, crying out, Now is my soul trou-
bled. See him bruised in the wine press of the wrath
of God, until the blood is forced through every pore of
his body; see -him before Pilate's bar, buffeted, spat
upon, crowned with thorns, and condemned to die.
Behold him on Mount Calvary, crucified between two
thieves, and crying out beneath the hidings of his
Father's face, ^Eloi, Eloi< lama, Sabachthani; My God,
my God, why hast thou forsaken mvf and giving up the
ghost; and all this to save a perishing world from sin

302 THE SUPERABOUNDING GRACE OF GOD.

and hell. Well may angels and saints wonder, adore
and admire the breadth and kngth, and depth and height
of the love of Christ, which passeth knowledge. sin-
ners, how can you dare to despise such a salvation,
which none but God could devise and which could be
purchased at no price short of the blood of his own son?
Remember, if you continue to reject this sal vation, and
trample underfoot the blood of the loving and compas-
sionate Jesus, the day is coming when he will trample
you in his fury, and tread you down in his sore dis-
pleasure, and stain all his raiment in the blood of
your souls, and bruise you eternally in the wine press
of his wrath. For the Lord's sake, and for your pre*
cious souls' sake, be persuaded to consider this in time,
and fly to Christ while his bowels of compassion are
yearning over yon, and he is expostulating with you,
as he did with Israel of old; "How shall ' J give thee up,
Ephraim? Bow shall I deliver thee,. Israel? How
shall I make thee as ddmah? How shall ] set thee as Ze-
boim? Mine heart is turned within me; my repentings
fire kindled together*"

3d. It is not wonderful that convinced sinners are
so weary and heavy laden when they are struggling
\vith the strength of sin and pressed with its damning
weight. When, by the influences of the Holy Spirit,
they discover its unfathomable depth, that their hearts
are totally depraved and opposed to the holy nature
of the law; when they feel themselves sinking be-
neath the enormous load, ready to fall headlong into
burning Tophet, there to weep and wail through all
eternity, in the society of Devils and damned ghosts,
beneath the flaming billows of God's wrath I say
when they have clear views of these things they will
.not spend their precious time easy and unconcerned,,.

SUPERABOUNDING GRACE OP GOD. 303

like ithe thoughtless and guilty multitude around them ;
they cannot satisfy an alarmed conscience with, a few
heartless words in form of prayer, an external round
of duty, nor some faint resolutions of future amend-
ment. All these they esteem as but hay and stubble
before the flames of hell. Now, and not till now, do
they begin, in good earnest, to seek salvation. Now,
they cry, with the Jews under the preaching of Peter,
"Men and brethren what shall we do?" And never was
freedom sweeter to a poor captive, nor a pardon to a
condemned criminal, than salvation is to an awaken-
ed sinner, struggling with the power of sin and sink-
ing beneath its damning, weight.

4th. Is there such a damning weight in sin.? Then
those who can live easy and contented in a Christless
state, must be dead in trespasses and sin. Poor grace-
less sinners, who can live from year to year without
bowing your knees before God in your families, or in
secret; you, who can indulge in all manner of vicious
practices; you who never seriously examine the state
of your souls; you who are satisfied with the mere
form of religion, but are entire strangers to communi-
on with God, in whose souls Christ has not been form-
ed the hope of glory, you are all dead in trespasses and
sins; and if your eyes were not blinded by the God of
this world, you could not rest one day in your present
condition. Did you feel the power of your sins; were
you sensible of their damning weight; had you any
suitable apprehensions of the misery of an unconvert-
ed state ; did you see that all the perfections of Jeho-
vah are engaged for your damnation, while you re-
main strange, to a saving change of heart ; had you a
proper apprehension of what a dreadful thing it is to
foil into the hands of an offended God, how would

3-04 THE SUlPERABOUNDING GRACE OF GOB.

your hearts he wrung with- anguish,- and your cries f6r
mercy pierce the heavens; but you can live as uncon-
cerned as if all were well, without spending a serious
thought about your soul's salvation. But remember, if
you persist in your present course, you will soon be
convinced of your folly and madness. You are al-
ready under sentence of condemnation; ere long that
sentence will b-e executed; then down you must go to
the regions of damnation, sunk beneath , the damning
weight of sin, crushed by the omnipotent arm of the
Infinite God, where wisdom, power and justice will be
eternally exerted to make you completely miserable*
5th. Is the damning weight of sin so great? Then
how dreadful is that threatening of Christ, "If ye. oe-
believe not that I am he, ye shall die in your sins" i, e.
they shall die under the strength and damning weight
of all their sins, and so continue through all eternity.
If one sin sunk Adam and all his numerous race into
condemnation, how dreadful must the damnation of
gospel despisers be, who are chargeable with innum-
erable multitudes of sins, and, what is infinitely more
dreadful than all, they are chargeable with the sin of
rejecting an offered Saviour, of trampling under foot
the blood of the Eternal Son of God, and of rejecting
the only remedy God has provided, the aggravation
of which sin neither men nor angels can describe. "He
that' despised Moses's law*, died without mercy, under two
or three witnesses. Of how much sorer punishment sup-
pose ye, shall he be thought worthy, who hath trodden un-
der foot the Son of God, and hath counted the blood of
the covenant, wherewith he was sanctified, an unholy
ff thing, and hath- done despite to the Spirit ofGracef Sin-
ners, who are out of Christ, are all chargeable with
this crime. You are chargeable, with rejecting Christ

THE SUPERABOtfNDlNG GRACE OP GOD. 305

and that salvation which infinite wisdom, love and
grace have provided 5 and that threatening of Christ
already quoted, will unavoidably fall upon you, if you
continue in your present state ; you shall die in your
sins and be eternally crushed beneath their damning
weight; and where will you fly when the compassion-
ate Jesus becomes your enemy? or how will you es-
cape from the fury of the lion of the tribe of Judah,
when his wrath begins to burn? or what will your
feelings be when he comes to deal with you for your
heaven-daring conduct in despising his grace and
trampling upon his precious blood ? When you see,
as it were, all his perfections marching in battle ar-
ray against you, and engaged for your everlasting ru-
in; when the poisoned arrows of the Almighty, which
makes the stoutest Devils in hell to roar, come upon
you, barbed with wrath, and pierce your inmost souls,
how will you endure when he will run upon you
with all his fury, grasp you in his omnipotent arms,
and tear you to pieces, when none can or dare at-
tempt to deliver you? Then, in vain, will you cry to
the rocks and mountains to cover you from his ven-
geance; then the rocks and mountains will be as deaf
to your entreaties as you are now to the calls of the
gospel. .

6th. From what has been said, we may know how
deeply believers are in debt to free grace for their de-
liverance from the reigning power and damning
weight of sin. How should . they admire and adore
that Sovereign Free Grace, which has made them ves-
sels of mercy and monuments of grace, while thou
sands as good by nature as they perish in their sins.
How should they be filled with wonder, gratitude and
praise, at the condescension of the Son of God, wfro

39

306, THE SUPERABOUNDING GRACE OP GOD.

freely undertook to pay the debt they owed to divine
justice, and never flinched from the work till he paid
the last farthing, answered all the demands of the law
in their behalf, and purchased eternal life and glory
for them ! How should they praise the Spirit of Grace
who has convinced them of their need of Christ, who
Gut them off from all their refuges of lies, and, at
length, bound their wills to accept of salvation on the
terms of free grace, while others have quenched their
convictions and returned to their former evil courses,
like the dog to his vomit, and the. sow, that uas washed,
to her wallowing in the mire. 0, believer, from the
earliest period of eternity, the Lord Jesus Christ has
been employed in devising and executing a plan by
which all the perfections of the Godhead may be glo-
rified in your salvation ; and, in a short time, he will
put you in full possession of all the bliss and glory
which the grace of God designs for you; and how
sweet the thought when you shall have safely arrived
at your everlasting rest ; then you will be far beyond
the reach of Satan's temptations and completely de-
livered from all trouble and distress. Then, when
you will view what God has bestowed upon you, and
what you have deserved, when you look down upon
hell and see the vast difference Free Grace has made
betwixt you and the inhabitants of those dark regions;
what gratitude and delight will you feel when you
reflect Yonder lake was my deserved portion
These had been my doleful groans these my endless
pains that dark dungeon my eternal prison, had not
Free Grace interposed. Yonder death was the wages
of my sin; but this eternal life is the gift of God 5
through Jesus Christ, my Lord.

7th. From what has been said, we may see how
certain the believer's salvation is through grace. Sin

THE SUPERABOUNDING GRACE QP GOD, 30t

has ruined the human race, and exposes them to eter-
nal death ; but more abounding grace destroys the
power of sin in their souls, and will, at last, remove
its very being from them. The covenant head grace,
has provided is a physician of infinite skill, who cures
all diseased souls that come to him to be healed. "He
was wounded for our transgressions, he was bruised for
our iniquities ; the chastisement of our peace was upon
him; and with his stripes we are healed,' 1 '' Grace has
provided for the believer every thing necessary foy
his justification, sanctification and complete salva-
tion.

8th. When we view abounding sin, which reigns
unto death,* and much more abounding grace, which
reigns through righteousness unto eternal life, it is a
matter of great moment for us to know under the gov
ernment of which of these we are. All who hear
me this day are either under the government of sin,
and slaves to their lusts, or under that of grace, with
Jesus Christ for the captain of their salvations and,
the heirs of eternal life. That you may decide to
which of these you belong, I call upon you for impar-
tial answers to these questions:

1st. Have you ever been made truly weary of the
government of sin? Has the law of God been brought
home to your consciences in its length, breadth and
spirituality? Have you been convinced you were in a
graceless state, and that, continuing in this condition,
you must be damned forever? And have you been
brought to cry for mercy as earnestly as a condemned
criminal would for a pardon? If you are strangers
to these exercises, then, as the Lord liveth, you are not
under the government of grace ; and, if you live and
your present condition, you will sink forever be-

308 THE SJJPERABOUNDING GRACE lOF GOD,

neath the damning weight of sin in 'that lake which
burns with fire and brimstone. If you have not takeq,
the first steps towards reconciliation to God, it is evi-
dent you are under the dominion of sin. But these
steps you may have taken; yet, if you have gone no
farther, you are strangers to the government of grace.
2cl. Have you been brought to see that your own
righteousness, your prayers, tears, groans, vows and
good works, are but as dross and dung in the sight of
the Holy God; that these things, instead of constitut-
ing a righteousness for your justification, if depended
upon, will be as fuel to burn you in hell forever? Have
you seen clearly that nothing short of the grace of
God can save you from the government of sin and
from all its bitter consequences? Therefore, as poor
beggars, have you cast yourselves at the footstool of a
Sovereign God ?

3d. Has the Holy Spirit given you a view of the
glory, beauty, and excellency of the Lord Jesus Christ,
as God Man Mediator? Have you seen his fulness,
willingness and sufficiency, to save to the uttermost,
all who come unto God'by him? Have you seen such
a glory and excellency in the plan of salvation by
Free Grace as has gained your hearty consent to its
terms, so that you have no desire to he saved in any
other way ?

4th. Do you habitually pant after a sense of God's
love and conformity to him? Does the enjoyment of
his presence, though imperfect by faith, constitute
your chief happiness in this world? Is the design of
your attending the means of grace that you may have
communion with God? Is the withdrawing of the
light of his countenance distressing to your soul ; and
are you uneasy until it is restored? Is perfect eon*

THE SUPERABOtfNDING GRACE 'OF GOD. . 309

formity to him hi holiness, and the full enjoyment
of him, and perfect freedom from sin, the heaven your
souls earnestly desire?

5th. Are your hearts moulded for living upon that
grace which is treasured up in Christ? When your
consciences are polluted with guilt, do you habitually
apply to Christ for relief? Do you regularly apply to
him for light and strength to subdue indwelling sin,
and for grace to live to the glory of God? If, upon a
close and impartial examination, you can declare, in
the presence of God, that these have been your exer-
cises, and that such are the habitual frames of your
minds, then you have reason to conclude that you
are under the sweet government of Grace, and al-
though you have many struggles with indwelling sin,
although you sometimes fear that some day you will
fall by the hand of your enemies, yet Christ, the cap-
tain of your salvation, will take you home conquerors,
and more than conquerors over all your enemies. All
the perfections of Jehovah are engaged for your com-
plete and eternal salvation, and, ere long, he will put
you in full possession of the kingdom prepared for you
from before the foundation of the world, when you
shall be fully satisfied in the immediate sight aud full
fruition of God through all eternity.

But if your consciences bear witnesses against you,
that you are strangers to these exercises, then, as sure
as there is truth in the word of God, you are under the
dominion of sin, and in a state of enmity against God ;
and, if you continue in your present state of rebellion,
sentence of condemnation will shortly be executed
upon you. Then you will be convinced to your eter-
nal sorrow, how dreadful it is to fall into the hands of
the Living God j for then you will feel the iron rod of

310 THE StrpERABOUNDING GRACE OP GOD.

his vengeance ; then you will be bruised in the wine
press of his wrath ; then you will sink beneath the
damning load of all your sins, and particularly be-
neath the soul-damning sin of slighting the blood of
Christ. Poor, Christless souls, reflect on your sad
condition ; be willing to know the worst of your case,
pray earnestly for the awakening influences of the Ho-
ly Spirit; flee to Christ while the door of mercy stands
Open to receive you and the willing arms of Christ are
expanded to embrace you. He is now calling upon
you to turn and live. But if you close your ears
against his invitations and reject his offers of salva-
tion, you must perish in your sips, and your blood will
be upon your own

SERMOff XXI.

THE QUALIFICATIONS AND DUTIES OF A
MINISTER OF THE GOSPEL.

For I have not shunned to declare unto you all the counsel ofGo&,
ACTS, xx. 27.

THE subject matter of all the sermons of that most
eminent apostle, Paul, was, "Repentance toward 6ro<?,
and faith toward our Lord Jesus Christ" He insists
upon these doctrines on all occasions; and, indeed,
that sermon which has not repentance, faith and re-
generation for its leading topics, is scarcely worth
hearing.

[The conversion of sinners was the grand design of
tlie apostle in preaching the gospel; and every faith-
ful minister, at this day, has in view the same end.
And wherever he opens his mouth for God, whether in
public or private, repentance and faith are his themes.

Although Paul had the witness of the Holy Ghost
that bonds and afflictions would attend him wherever
he was called to exercise his ministry; and although
he knew not what trials and difficulties would befal
him at Jerusalem, yet such was his constancy and
steadfastness in the cause of his fiaaster, that he is re-
solved that nothing shall move him. Life itself ceases
to, be dear to him, and he counts all things as nought,
if he may finish his course with joy, and complete his
ministry to divine acceptance. And, in his farewell,
after assuring them that they should see his face no
w this world, he ^appeals to their consciences

312 THE QUALIFICATIONS AND DUTIES

that he had faithfully discharged his duty to them as
an apostle, and that he was clear of the blood of souls,
He held back nothing in doctrine which could be pro-
fitable to their souls. His life was blameless and'ex-
emplary. Therefore, with a clear conscience before t
God and man, he calls them to witness that he was
pure from the blood of all men : "For / have not shun-
ned to declare unto you all the counsel of God" Here is
expressed, in a few w'ords, the whole duty of the min-
ister of the \gospel, viz. to declare the whole counsel of
God.; and this duty is to be performed with faithful-
ness and vigilance, if he would be clear of the blood
of all men.

By the counsel of God, we understand the gospel of
Christ, or the revelation of his will in the gospel,
which discovers to sinners their guilt and -misery, their
inability to rescue themselves, and unveils a glorious
remedy in Christ, a plan of salvation, by the which
God can be just and justify the ungodly sinner trusting
in Jesus.

The Gospel is very properly called the counsel of
God. since it originated in wisdom eternal, and is the
unalterable determination of God's will towards men,
and comprehends the plan by which they may be sav-
ed. Consequently it is the minister's duty to declare
faithfully all the counsel of God.

Then let us consider

I. The qualifications of a minister of the gospel.

II. His duty. He must declare all the counsel of God,.

III. Apply the subject.

I. The qualifications of a minister of the gospel.
Arid

First. It is necessary that all ministers of the gos-
pei should be savingly converted, experimentally ac-

OF A MINISTER OP THE GOSPEI* 3 1 3

quai.nted with the work of regeneration in their own
souls. If they are ignorant of this ; if they have never
been born again; if they have never entered in at the
strait gate of conversion, although their speculative
knowledge may be great, their outward conduct and
deportment spotless to the view of the world they are
still the servants of sin and bond slaves to the Devil-
In heart, they are enemies to Christ and his cause.
Then, how is it that they can advance the glory of God,
the interest of the Redeemer, and promote the salva-
tion of dying souls? Can they travail in birth for
the redemption of the people, before Christ is formed
in them the hope of glory? Can they tell poor, blind-
ed sinners of the glories of Imtnanuel ; the sweetness
of his love ; the joys of pardoned sin ; of the unspeak-
able pleasure to be found in communion with God,
whejjf they are strangers to all this themselves, having
neither known Christ nor beheld his glory? It is the
business of the minister to direct inquiring souls who
feel themselves lost, and know not what to do. They
are the very persons to assist the penitent in the
struggles of the new birth. Their ignorance or want
of skill, at this critical juncture, would forever ruin
the soul. Surely the unconverted preacher cannot
support the sinking sinner by shewing from his own
experience that his case is not singular ; that all Chris-
tians have been in the same situation, when he knows;
nothing about it himself; or how shall he direct the-
unconverted in the strait or narrow way, or caution
them against the dangerous resting places and legal
refuges in which the Devil and his own deceitful soul
would persuade him to seek safety? How shall he
describe the snares and deep pits which lie upon all
sides of the narrow path, into which if the sinner

314 THE QUALIFICATIONS AND DUTIES'

.should fall, he would be ruined forever, when he has
never travelled in the way himself?

Secondly. As it is necessary that he should be born
of God by the agency of the Holy Spirit, he should
also live habitually as a scholar at the feet of Jesus,
under the teachings of the Divine Spirit. This is, in-
deed, the common privilege of all true believers. So
says the apostle: "If any man have not the Spirit of
Christ, he is none of his;" but it is the peculiar privi-
lege of those that attempt to preach the gospel or de-
clare the counsel of God. Where is his counsel re-
vealed? In his Word. But the Word of God is a
sealed book to every .unconverted soul. "The natural
man receiveth not the things of the Spirit of God; for
they are foolishness unto him: neither can he know them,
because they are spiritually discerned" It is true the
natural man may understand the doctrines of fel|p Bi-
ble as a science; may reason snbtilely upon the most
important truths; may act the critic; display his abil-
ities with gjreat popularity upon intricate points of di-
vinity ; and yet be as blind as a mole to the spiritual
meaning of scripture. An ignorant negro, who had
never learned his letters, but had embraced Christ,
understands it unspeakably better than the wisest
man in an unregenerate state. The preacher who is
not savingly converted to God must be ignorant of the
spiritual meaning of the gospel, and, of course, will
only preach himself, and not Christ. His aim is to
shew himself the great man the scholar, or eminent
divine ; not to feed the lambs of Christ ; they find no
spiritual food in his doctrine. He scarcely ever stag'
gers upon their situation or touches their experience.
He takes no pleasure in pointing out the Spirit's work
in regeneration ; he hunts not. out the false resting

PF A MINISTER OF THE GOSPEL.. 315

pfacesofthe formalist, nor seejjs to- drive him from
his refuge of lies; he never dwells upon the feelings,
the exercises, the conflicts and comforts, of the peo-
ple of God. If he tries to preach experimentally, he
goes round upon the outside of the matter-, and never
gets farther than the surface of vital Godliness al-
ways treating of it in general terms.

Thirdly. It is necessary that the preacher should
be called of God to the ministerial office especially.
Says the apostle, "And no man taketh this honor unto
himself, but he that is called of GW, as was Aaron?
God, by the mouth of Jeremiah, tells us why some
ministers are not useful: "/ sent them not, nor com-
manded them: therefore, they shall not profit this people
at all."

If a man has the witness in his own conscience,
7

that he has never been born again, he has every rea-
son to believe that he was never called of God. Yet
it is very evident that every good man and genuine
Christian, who has the witness of the Spirit in his
soul, that he is born from on high, is not qualified to
declare the counsel of God. None but those that are
called by God specially, as was Aaron, are qualified
for the duties of the ministry. But, is it asked if this
call is an audible voice from heaven? This certainly
is not to be expected at this age of the church. It is
not a particular impulse upon the mind to undertake
this office. For this may be only a delusion of the
grand deceiver of mankind. . A call to the work of the
ministry presupposes some clear spiritual evidences
that the person is converted ; that he is, in Christ Je-
sus, acquainted with the sweets of God's covenant
It supposes a habitual impression upon his mind of the
doleful situation of sinners out of Christ, and an ear-

316 THE QUALIFICATIONS AND DUTIES

nest, continual desire, to warn them of their danger,
and convince them, by. his own experience, of the com-
forts of religion, of the fitness and excellency of Jesus,
and his willingness to save. These things, together
with the providence of God and his own exercises,
shutting him up to the necessity of undertaking the
work a competent degree of natural abilities, a rea-
sonable education, and a door open for public useful-
ness, is what i humbly conceive to be a call to the
work of the ministry.

II. Of the duties of the minister. He must declare
all the counsel of God.

He must use every possible means to alarm and
awaken Christless sinners from their security, and bring
them to a sense of their danger and guilt. He must
use every argument to convince them of the horrors
of an unconverted state ; he must tell them the worst
of their case roar the thunders of Sinai in their ears,
and flash the lightnings of Jehovah's vengeance in
their faces. What says God to his messengers? '"Cry
'aloud, spare not; lift up thy voice like a trumpet, and
shew my people their transgressions, and the house of Ja-
cob their sins." And who, my brethren, can avoid this
duty -who that sees dying souls falling into hell by
thousands, can withhold his warning voice? What
parent could see his house in flames, ready to fall up-
on his sleeping children, and not cry out with all the
vehemence of aifection, and use every effort to awak-
en and rescue them from the dreadful danger? .Then,
how can ministers refrain from thundering the terrors
of the law? or how can they denounce its terrors in a
cool, dispassionate manner, when the great majority
of their congregations, and of the whole world is stag-
gering upon the crumbling brink of hell, and daily

OF A MINISTER OP THE GOSPEl* 3 17

tumbling into the eternal flames ? Let them liear or
not, though the world scorn and revile us, call us 1/w &
preachers and madmen, Methodists do this we must,
or we will be the worst of murderers; the blood of sin-
ners will be required at our hands their damnation
will lie at our door. In Ezekiel, we are told that "If
the watchman see the sword come, and blow not the trum-?
pet, and the people be not warned; if the sword come, and
take any person from among them, he is taken away in
.his iniquity ; but his blood will 1 require at the watch~
man's hand." These are the words of God to his ser-
vant Ezekiel.

2d. That he may declare all the counsel of God, the
minister should try the foundation of his people's
hopes, labor to drive the formalist and self-deceiver
from their false refuges, and surround them upon every
side, with the infallible marks of the Christian, from
the word of God ; use the most convincing arguments
to prove them still in a state of wrath. He must plant
the artillery of the law against their hopes, until, like
Noah's dove, they findjjjfcresting place for their feet.^j
And never was there a time which called more loudly
than the present for the exercise of this duty. The
church is crowded with lukewarm Laodicians, having
the form of Godliness, but destitute of the vital power; in-
their own apprehension rich and increased in goods in
need of nothing when they are wretched, and miserable^
and poor, destitute of Christ and eternal life; who cannot
bear sound doctrine, are afraid to come to the light,
lest their deeds should be reproved. One calls him-
self a weak believer, in hopes he has a little grace.
'Another does the most he can, in hopes that Christ
will do the- rest. A third is a poor, ignorant creature;
he can , do nothing, but must abide God's time. A

318 THE QUALIFICATIONS AND DUTIES

fourth has not attained the faith of assurance, but is
assured that he has the faith of adherence. A fifth
is a strict observer of the law performs every known
duty. Like the young man in the gospel, he says,
"All these have 1 observed from my youth" All these
call themselves Christians, and are continually gap-
ing for a comfort looking to ministers of Christ to
prophecy smooth things, to cry, peace, peace. They
would hear the gospel preached upon legal terms.
Oh, my brethren, by comforting such weak believers,
or rather hypocrites, we would make their damnation
sure. Says pious Erskine

"Much rather ought we in God's name to place
His great artillery straight against their face,
And throw hot Sinai thunderbolts around,
To burn their tow'ring hopes down to the ground'.
To make the pillars of their pride to shake,
And damn their doing to the burning lake.
To curse the doers unto endless thrall :

That never did continue to do all."

p
3d.|It is his duty to direct the awakened sinner to

C Christ. This is one of the Jaa^st difficult parts of the
minister's work, and it is ten thousand to one that he
will ruin many souls, if he has not passed through the
strait gate himself, if he has no experimental know-
ledge of the narrow way.

He must convince the awakened sinner that the
vengeance of God pursues him every moment, while
out of Christ that there is no safety a hair's
breadth short of a sound conversion. He must shew
him the great danger of losing his convictions and
quenching the motions of the Spirit, lest his day of
grace pass away, and he be given up to hardness of
heart and reprobacy of mind. He should point out
tp the penitent all the wiles and intrigues of the Devil

OP A MINISTER 01? THE GOSPEL. " 319

and his own wicked heart, designed to stifle his con-
victions, or settle him short of a saving faith in the
Lord Jesus. He must cut off all his hopes, and re-
duce him to despair of salvation, save through the
atonement of Christ. When sinking into despondency
and the gloom of melancholy, he must encourage him.
by shewing him from the word of God, and from his
own experience, that his case is not hopeless ; that it
is in this way that the Spirit leads the soul from death
unto life. He. must press home upon him the necessity
of believing and flying to Jesus; the danger of linger-
ing in conviction and waiting for qualifications to
come to Christ. He must shew him that Jesus invites
and entreats him to come just as he is wretched,
miserable, guilty and blind that the most vile hell-de-
serving sinner would be welcome. He must point out
the door of hope, and display the willingness and
power of. the blessed Jesus, to pardon, justify and
save acquaint him with all the promises of God's
Word. And yet it is more than he dare do to speak
comfort to him in his present condition. This is
Christ's prerogative. All the ministers on earth could
not impart, to the soul one drop of spiritual comfort
False comfort they might give; but the joys of par-
doned sin, or that peace in believing, arising from the
application of Redeeming blood, are bestowed by
God only. It is also necessary that we shew the awak-
ed sinner that the benefits of the everlasting covenant
are free, but that he must fly to Christ before he can
enjoy them. When the penitent is released from bon-
dage, and finds peace with God, then it is the busi-
ness of the preacher to try the foundation of his hope ;
to distinguish between true conversion and the delu-
sions of Satan ; to undeceive him, if in an. error, and if

320 THE. QUALIFICATIONS AND

on the right foundation, to strengthen and encourage
him.

4th. Another duty of the herald of the cross, is to
comfort the people of God. Thus says the command-
merit, "Comfort ye, comfort ye, my people, saith your
God" But remember that none but those who are in
Christ Jesus are to be comforted. There is no com-
fort in all the word of God for others. It speaks to the
soul out of Christ no milder language than "Indigna-
tion and wrath, tribulation and anguish upon every soul
of man that doeth evil." Then, lest we preach peace
to the ungodly, let us carefully ascertain the Christian
character, that none may mistake. Then may we
freely venture to speak to the believer all the comfort
contained in the book of God. Indeed I know not
how we can better administer comfort to the children
of God. When we describe the Spirit's work and the
exercise of believers in regeneration; when we des-
cribe their exercises under a view of the glory of God.
as it shines in the face of Jesus; when we describe
their joys in communion with God; or when we pic-
ture their feelings under the hidings of their heavenly
Father's face ; their desires, longings and anxieties, af-
ter the beloved of their souls; when we describe the
Christian's views of the attributes of Deity, his views
of Christ and of sin, and that in the most scriptural
manner, the Divine Spirit shines in upon the heart and
enables the soul to see his own case described, and
witness those very exercises and evidences thus drawn
from the word of God then, indeed, they have ration-
al and solid foundation of comfort; then they have
the witness of both the word and spirit of truth, that,
they are children of God, and heirs of immortal glory.

III. Apply the subject. And this we will do by
showing how ministers of the gospel should declare

OP A MINISTER OP THE GOSPEL, 321

the counsel of God, if they would be clear of the blood
of souls.

1st. We must declare all the counsel of God, We may
preach the truth, and yet not declare the whole coun-
sel of God. We may preach such sermons as no
church judicature could condemn, and yet be as guilty
of the blood of sinners, as if we preached heresy.
For instance, Sabbath after Sabbath, we may tell sin-
ners, they '''must be born again" or be damned, and what
will it signify? If we do not explain what conver-
sion is, and show the exercises of the soul in passing
from death to life, no one will ever be convicted. We
may lay down all the marks and evidences of grace in
the gospel, and if we do this in general terms, with-
out guarding them particularly, every hypocrite and
formal professor in the congregation will apply them
to himself, and strengthen his false hopes for heaven.

Love to God is a sure and undoubted mark of the
new creature; yet every carnal hypocrite believes
that he loves God. But, if we faithfully describe the
spiritual views of the divine glory; of the beauty and
excellence of the divine attributes which precede all
true love to God this may strike some abiding con-
viction.

Hatred to sin is a real mark of Grace, but every for-
malist thinks he hates sin. But if we show from God's
word, that no one has a true hatred to sin unless he
has beheld the glory of God as it is in the face of Je-
sus that has leaned by faith upon a crucified Re-
deemerthen, perhaps, the hypocrite's conscience
may be touched. Then if we would be clear of the
blood of all men, we must lay down in the plainest
manner and in the brightest light, the evidences and

41

322 THE. QUALIFICATIONS AND DUTIES

characteristics of the Christian, that the hypocrite
may be convinced that he is destitute of them.

2. We must know nothing in or out of the pulpit,
"Save Jesus Christ and him crucified" Christ cruci-
fied must be alpha and omega, the beginning and the
end of every sermon. Our design in composing, stu-
dying and preaching, must be the salvation of sinners.
We are not to preach ourselves or shew our great abil-
ities in a parade of learning. We are not to stuff our
sermons with geography, philosophy with new spe-
culations and curious criticisms in divinity. We must
hold by the spirit of the gospel. Repentance, faith
and regeneration, placed in bold relief, should be the
burden of every sermon, even though they should be-
come an old song to the carnal ear. In private, Christ
should still be our theme ; the vital savour of his name
should hallow every conversation.

3d. We should declare our message in the most so-
lemn and earnest manner, as though we believed what
we said. We should be deeply affected with our sub-
ject, and use all reasonable means to affect the minds
of the people strike their judgment and their passions,
and gain access to the heart by every avenue. What
judgment must the unthinking world form of the mat-
ter, when the ministers of Jesus speak of the glory of
Immanuel the dying love of a Redeemer the joys
of Heaven, with coolness and indifference? or,
when they preach of death and hell, judgment and
eternity, as dispassionately as if they believed nothing
about them ? Surely that minister of Christ, who tra-
vails, like Paul in birth for the souls of his people;
till Christ be formed in them the hope of glory ; or,
like Moses, stands between the living and the dead,

OF A MINISTER OF THE GOSPEL. 323

pleading the ancient promises made to the church,
niust weep and groan with heartfelt sorrow over poor
sinners, and warn them again and again of their dan-
ger.

4th. We must be instant, in season and out of sea-
son, declaring all the counsel of God, if we would ;
be pure from the blood of all men. Improve every
opportunity of warning sinners to fly -to Jesus. Like
Paul, we must be always teaching what is in Christ;
wherever we are, wherever we meet our fellow crea-
tures, at their houses, or on the highway, we should la-
bor to promote their salvation, and lead them to
Christ.

5th. The preacher's life should be such as to de-
clare loudly to all men, and convince the most scepti-
cal, that there is a living reality in his doctrine, and
in the religion of J'esus Christ. His conduct and con-
versation should preach as loudly and as convincing-
ly as his sermons.

The eyes of the world are upon all professors of re-
ligion, but particularly upon the ministers of the gos-
pel. There is no vain word, no wrong step, no trifling
gesture of all their lives, but is stained with the blood
of souls ; for, thereby, the ungodly contract a disgust
for religion; the formalist and hypocrite are hardened
in their security, and very readily conclude that if they
act like the minister, all is well. If he is lukewarm
and formal, they will be so too; if he follow the forms
and fashions of the world, so will they ; if he indulge
in vain company and light conversation, they will do
likewise. In vain might we preach with all the
ability of Paul and the eloquence of Apollos, if we
did not enforce the precepts of the gospel by the holy
example of our lives. Indeed, so exemplary should

324 THE QUALIFICATIONS, &C.

the minister of the gospel be in all his conduct, that
he would be above the suspicions of the wicked, or
the imitation of the hypocrite. The same should be
said of him as was said concerning an officer in the
late war; "He has so much of the life and power of
religion in all his conduct, in every place and in every
company, that it is impossible for the most ingenious
hypocrite to imitate him."

SERMON

THE CHRISTIAN'S JOURNEY TO THE HEAVENLY

CANAAN.

We are journeying unto the place of which the Lord said, I will '
give it you. NUMBERS, x. 29.

THESE are the words of Moses, the, man of God, to
Hobab, his father-in-law who is probably the same
elsewhere called Jethro.

Moses was leading the chosen tribes to Canaan, the
happy land, which, ages before, had been promised by
the Lord to Abraham, Isaac and Jacob, for their pos-
terity ; and, being deeply impressed with a sense of the
glorious privileges and advantages which the people
of God should enjoy in that country, is induced by a
sincere desire for the welfare of his father-in-law and
family to entreat them to go with him to the good land
and share its peculiar blessings.

The journeying of the children of Israel to the land
of Canaan, forms a beautiful representation of the
church of Christ travelling to the celestial kingdom of
glory. And as the followers of Jesus are bound for
the land of promise, and sometimes, like Moses on
Pisgah's top, obtain a distant view of their heavenly
inheritance, and enjoy sweet foretastes of eternal
blessedness, it is not wonderful that they should with
painful anxiety entreat their unconverted relations
and friends to go with them to that happy country.
They behold in Jesus such beauty and all-sufficiency,
have such sublime views of the indescribable

326 THE CHRISTIAN'S JOURNEY

blessedness of the heavenly Jerusalem, that, moved
with pity and compassion towards those lying spiritu-
ally dead in the plains of Sodom, they court them in
the language of Moses to Hobab: "We are journeying
unto the place of which the Lord has said, 1 will give it
you" therefore come with us, and we will do you good, for
the Lord hath spoken good concerning Israel.
.In the discussion of this subject, we shall

I. Describe the goodly land unto which we are
journeying.

II. Speak of the way leading thereto.

III. Improve the subject.

I. We are to describe the goodly land unto which
we are journeying.

Here we undertake a task far above the united wis-
dom and eloquence of men and angels Were Ga-
briel to leave his shining seat in Paradise, and stand
in the midst of this assembly, he could not fully des-
cribe the glory and blessedness of this country. Had
I a quill, plucked from the wing of a cherub, and dip-

ped in a ray of glory emanating from the divine throne,
and were I to write for millions of ages, 1 should fall
infinitely short of having portrayed its transcendent

glory. ' - . '

It is termed, "The better country" "The land of
promise" "A rest that remains for the people of God"
"/# kingdom prepared from the foundation of the ivorld"
-*"$n inheritance that is incorruptible, undejlled, and
that fadeth not away" "The Paradise of God" "The
city of God" "The holy Jerusalem, having the glory of

God; and her light was like unto a stone most precious,
even like a jasper stone, clear as crystal; and the building
of the wall of it was jasper; and the city was pure gold,
like unto clear glass; and the foundations of the walls oj

TO THE HEAVENLY CANAAN. 327

the city were garnished with all manner of precious stones;
and the twelve gates we-re twelve pearls; and the street
of the city was pure gold, as it were transparent glass;
and the city had no need of the sun, neither of the moon
to shine in it; for the glory of Odd did lighten it, and
the Lamb is the light thereof'' Its blessedness is called
"an exceeding and eternal weight of * glory" Its joys,
such as "Eye hath not seen, nor ear heard, neither
have entered into the heart of man" How great, indeed,
must that happiness be which is even beyond the con-
ception of the heart! Man's lively fancy could im-
agine the sun to be ten thousand times more large
and glorious our earth to be a paradise, the whole
atmosphere to be transparent crystal, the mountains
to be solid gold, the- seas and rivers to be wine, and
milk, and honey, and the rocks and sand to be the most'
brilliant diamonds yet all these things are but dross
and dung when compared with the glories of heaven.

The goodly land is a very extensive country suf-
ficiently large for all its blessed inhabitants. There
reside all the angels and archangels, seraphim, and
cherubim, and the spirits of just men made perfect;
and there shall dwell the general assembly of the
church of the first born, whose names are written in
heaven, and all the innumerable millions of the re-
deemed, out of every nation, and kindred, and tongue,
and people, upon the earth. Small, indeed, are the
greatest possessions in this world: The vast con-
quests of Alexander; the extensive dominions of Cae-
sar sink into insignificance, when contrasted with
the inheritance of the poorest inhabitant of this hea-
venly country, where every one is possessed of an in-
finite portion, even of God, with all his unbounded es-
sence, attributes and glorious perfections.

328 THE CHRISTIAN'S JOURNEY

/ x ij ' '

It is a country of pure and unspotted holiness. Its
air permits nothing sinful to enter there. "And there
shall in nowise enter into it any thing that defileth^ neither
whatsoever worketh abomination, or maketh a lie; but
they which are written in the Lamb's book of life.'''

In this dreary wilderness, the best societies even,
where the greatest power and purity of religion is en-
joyed, are intermixed with bad neighbors, painted hy-
pocrites and self-deceivers. Perhaps a communion
table is never spread but a Judas sits down with the
disciples of Jesus. But in the heavenly country, among
the countless millions which inhabit it, there is not
one vmregenerated sinner.

"Sin enters not this holy place
No tempter in this Paradise:

The dwellers there are pure.
Abandoned men, that live in sin,
Nor hypocrites can enter in :

These God cannot endure."

But, as all sin is banished from this country, none
of its deadly consequences are known ; no tempting^
Devil can be found there; nor deceitful backsliding
hearts; nor weeping eyes, nor pains because of the
frowns of God ; neither complaints of the hidings of th?
benign countenance of the Redeemer. No. The dis-
ciples are now in their Father's house. They are
with Christ where he is, and have an uninterrupted
view of his glory.

"This, this, does heaven enough afford ;
They are forever with the Lord;
They want no more for all is given :
Their Father's presence makes up heaven, '?

It is a country of complete safety. Adam was not,
secure in the earthly paradise. The old serpent en-
tered there, and robbed him and all his unborn race

TO THE HEAVENL? CANAAN. 329

of innocence. The believer is not safe even in
most blessed seasons. When feasting upon the hidden
manna of redeeming love; when his soul is enraptured
with the glory of God as it shines in the face of Jesus,
even then the old serpent stands, unseen, at his right
hand, ready to mix gall and bitterness with his cup of
consolation and rob him of his sweetest joys. Spiri-
tual pride is secretly introduced into his heart; he
grieves the Lord and provokes the withdrawal of the
Holy Spirit. Thus he is left to grovel in darkness,
driven like an orphan from his father's face.

But in this goodly land, the followers of Jesus enter
their Father's house, and take full possession of the
kingdom prepared for them before the foundation of
the world, of that inheritance which is incorruptible,
undefiled, and that fadeth not away. Their fallep na-
tures; their hard hearts and sinful propensities are
left behind them and are seen no more -Forever. They
are surrounded by the Godhead encircled by the Di-
vine perfections, and shut up iYi the stronghold of Eter-
nal love. Therefore, they weep, sigh, an&sin no more.
The Devil can neither mar their peace-^hspr disturb
their joys nor interrupt their blessedness throughout
all Eternity. There they are clothed in white 'they wear
crowns of gold upon their heads and palms of victory
in their hands. They sing the new song which no man can
learn but the hundred and forty-four thousand redeemed
from the earth, shouting Hallelujah to God and the Lamb^
crying with loud voices, Worthy :isghe Lamb that was
slain, who hath redeemed us to God by his blood out of all
nations., and kindreds, and tongues, and people upon earth.
and hath made us Icings and priests unto God. There
they hunger and thirst no more they are forever freed
pain and sickness and death all tears ats

42

330 THE CHRISTIAN'S JOURNEY

wiped from their eyes. They have no night,for the glory
of the Lord enlightens them, and the Lamb, Christ Je-
sus, is the light of the place They enjoy an exceeding
and eternal weight of glory. They taste jays such as
i<: Eye hath not seen^ nor ear heard^ neither have entered in-
to the heart of man"

Now, sinners, will you not go with us to this happy,
country? When you remove in this world you would
seek a country abounding in wealth well watered
healthy and whose society was agreeable and res-
pectable. Well, my friends, the heavenly Canaan
abounds in wealth. Its poorest citizen is a crowned
head, and possesses a kingdom prepared for him from
before the foundation of the world. This country is
the richest and most productive of all Jehovah's vast
dominions; it is the garden of the universe the para-
dise of God.

"There generous fruits, that never fail, on trees immortal grow,
There rocks, and hills, and brooks, and vales, with milk and honey
flow."

Every part abounds with the grapes of Eschol, the
apples of Paradise, with the hidden manna, the bread
of life ; and, what surpasses all, there stands the tree
of life, which bears twelve manner oi fruits, and
yields her fruits every month, whose leaves are for th&
healing of the nations. Oh, blessed country! Oh,
happy seasons! There reigns the eternal bloom of
spring, the rich, unchanging luxuriance of summer.
There blustering winds, nor biting frosts, destructive
rains, nor withering droughts, are ever known.

This goodly land is also well watered. There are
the wells of salvation; the never failing springs of
divme consolation ; with rivers of pleasure flowing
eternally at God's right hand. "# pure river of wa*

TO THE HEAVENLY CANAAN. 33 {

ter of life, clear as crystal, proceeding out of the throne
of God and the Lamb"
It is a healthy country ; its air is pure and salubrious.

"No chilling winds, nor poisonous breath*

Can reach this healthful shore;
Sickness and sorrow, pain and death,

Are felt and feared no more."

"The inhabitants shall not say, 1 am sick" They
shall not be visited by death, nor sorrow, neither dis-
tress nor afflictions; their faces shall not wrinkle, nei-
ther shall they experience the weaknesses and infir-
mities of old age. But, throughout all eternity, they
shall bloom witl\ immortal youth and vigor.

The societyurf the goodly land is the most respect-
able and agreeable in all the universe. In every com*
munity upon earth, there are some wicked, designing
men, to interrupt its harmony, and introduce distur-
bance. In every church are hypocrites and self-de-
ceivers; but in the heavenly country are none, save,
those whose robes have been washed and made white
in the blood of the Lamb.

Would you go to this blessed country, you would
there associate with angels and archangels; you
should enjoy the blessed society of all the ransomed
millions of the Lord, You would there see Adam and
Eve, Enoch, Methuselah and Noah, and all the old
patriarchs who went to Paradise before the flood j
there yon would meet and converse with Abraham,
Isaac, and Jacob, and Moses, and Samuel, and David,
with all the holy kings and prophets, and other righte-
ous men who lived in the Mosaic dispensation. There
you would see the twelve apostles and all those mil-
lions converted by them and their successors in the
primitive ages of the church. The martyrs who
died for the word of God arid the testimony of Jesus

332 THE CHRISTIAN'S JOURNE*

who suffered the most excruciating tortures, you shaft
behold near the throne, freed from all their troubles,
"They shall hunger no more, neither thirst any more;
neither shall the sun light on them, nor any heat. For.
the Lo,mb which is in the midst of the throne shall feed
them, and shall lead them unto living fountains of wa-
ters; and God shall wipe away all tears from their eyes."
In a word, you shall see every happy soul that ever
has or shall enter the pearly gates of the new Jerusa-
lem through the blood and merits of the Son of God.

Another peculiarity of the inhabitants of the goodly
land is, that they are knit together by the most pure
and disinterested love. In this world, Christ's chil-
dren sometimes fall out by the way; one proves a
temptation to another, ungrounded suspicions arise;
like Paul and Barnabas, they differ in opinions, dis-
pute, and part to meet no more here. But in the hea-
venly country all disputes and suspicions are banish-
ed; the names of Presbyterian, Episcopalian, Metho-
dist and Baptist, sh#ll be known no more. Luther,
Calvin and Zuinglius shall agree. Toplady and Wes-
ley shall quarrel no more; but shall adore the match-
less grace and the splendid glories of Jehovah; and
love divine, emanating from God, will unite all toge-
ther, and continually draw them nearer and nearer to
Christ, their living head.

II. Speak of the way leading to the goodly land.

If you would go to the Celestial Paradise, you must

start at the proper place. The road leading to the

heavenly country commences at the straight gate of

conversion. Hence says Christ, "Enter ye in at the

straight gate; for wide is the gate, and broad is the way

that leadeth to destruction ; and many there be which go

in thereat. Because straight is the gate, and narrow is

he way, which leadeth wto life^ and few there be- that

TO THE HEAVENLY CANAAN. .333

fnd it" None of Adam's posterity can take a step
upon this road until they have passed through this
narrow gate. Isaiah, speaking of the highway of ho-
liness, says that the murderer shall not pass over it; but
fJiat the wayfaring men, though fools, shall not err therein.
In -order to enter this straight gate, the fathomless
depths of the sin and wickednesss of your hearts must
be laid open to your view. You must feel, to your in-
most soul, your enmity to God that your whole na-
ture is sin; the enmity of your heart must be slain by
the law; dead to all hope in yourself, you must be
stripped of all dependence upon your prayers, tears,
resolutions or desires; you must lie at the footstool of
Sovereign Mercy, throwing your guilty, perishing soul
at the feet of Jesus, crying, "Lore?, save, or I perish"
There you must wait, and seek, and strive, begging
with unwearied diligence and importunity for mercy,
until God, who first commanded light to shine out of
darkness, shines into your heart with the light of the
knowledge of the divine glory in the face of Jesus
until the suitableness and sufficiency of his person and
offices are revealed unto you by the Holy Spirit until
you become willing to part with all things for Christ,
the pearl of great price receive and trust him for
wisdom, righteousness, sanctification, and complete
redemption.

A faith's view of the beauty, glory and excellency
of the attributes of God, meeting and harmonizing in
Christ, displayed in his holy life, and suffering death:
It is this, I say, that attracts the heart, bows the will,
allures die affections, and induces the believing sinner
to fly into the outstretched arms of the Saviour that
makes the soul thirst and pant after holiness and like
ness to God, after brighter discoveries of his glory

334 THE CHRISTIAN'S JOURNEY

The divine light not only reveals the loveliness of Je'
sus and excellencies of Deity, but also discovers the
accursed nature of sin, its horrid opposition to God-
shows the soul its own vileness and unworthiness; and,
while he feels peace, and joy that is unspeakable, he
is ashamed and confounded before God ; he loathes
himself, and cries, with Job, "7 have heard of thee by
the hearing of the ear; but now mine eye seeth thee:
ivherefore, I abhor myself, and repent in dust and ashes"

The soul who has witnessed these things has enter-
ed the straight gate, and has just begun to walk in the
way to the heavenly country; and, now, he feels him-
self weak and helpless, a child in wisdom, scarce
knowing the first principles of religion; and he anx-
iously inquires for knowledge concerning the highway
of holiness.

Would you find the way, look well for the foot-
steps of Jesus. Christ himself is the way. He hath
sprinkled the path with his blood, and left his foot-
steps plain upon every part of it to direct his follow-
ers in safety ; and he calls again and again to them,
*Learn of me; for JT am meek and lowly in heart; and
ye shall find rest unto your souls." And again : "Who-
soever will come after me, let him deny himself] and take
up his cross , and follow me." Throughout the road he
has placed beacons, lest any should mistake the way.
Enoch's walking with God, the faith of Abraham, the
wrestling, praying spirit of Jacob, the meekness of
Moses, the patience and submission of Job, the upright-
ness, repentance and holy breathings of David, the
heavenly temper of John, the fortitude of Paul, and
many other examples, all of which stand like monu-
ments, and point the inquiring sinner the way to the
kingdom of heaven.

TO THE HEAVENY CANAAN 335

We shall mention some of the qualities of this way.

First. It is a narrow way. Such Christ declares it
to be: "Straight is the gate,, and narrow is the way which
kadeth unto life" The road is hedged in by the law and
the gospel, and is so narrow that no one can take along
with him any of his beloved sins. The fashionable
vices and sinful pleasures of this world must be left
behind ; and so narrow is the way, to the happy coun-
try, that even self-righteousness is excluded, and we
must rely upon Christ alone for righteousness and ac-
eeptance with God.

Secondly. It is a difficult way. The apostle John,
after describing the ransomed millions who had tra-
velled in this narrow way to the happy country, tells
us that they came through great tribulations, and had
washed their robes and made them white in the blood
*f the Lamb.

The Lord Jesus Christ declares to his followers that
in this world, they shall have tribulations. Says
Peter, "dndifthe righteous scarcely be saved, where shall
the ungodly and the sinner appear?" Intimating that
the "righteous" will be "saved" with great difficulty.

No sooner has the sinner escaped the jaws of the
lion of hell and commenced walking in the "narrow
way," than devils and wicked men single him out as
a mark for their malice and scorn. Earth and hell
combine to ensnare him and lead him into sin, that
he may wound and dishonor the cause of God. And
if the old serpent cannot draw him back to perdition,
such is his enmity, that he will endeavor to make his
way as difficult as possible. And, therefore, he will
attack him through the whole journey with unabated
diligence ; he will assume many forms, and beset him
on every side. Sometimes, as an "angel of light," he

.336 THE CHRISTIAN'S JOURNEY

'will try to delude and misguide him." .He will use
all the cunning of the serpent to deceive, and the rage
and fury of the lion to devour him. The world pre-
sents to him a thousand bewitching allurements to
captivate his affections and lead him astray from God
On every hand temptations to evil stand in thick ar-
ray, ready to ensnare and prey upon his soul. But his
strongest and most dangerous enemies lie deeply en-
trenched in his own heart the hellish remains of
indwelling sin and inbred corruption.

Against all these numerous and powerful enemies,
the pilgrim bound for the heavenly Canaan must set his-*
face like adamant; he must gird on the whole armour
of God, and fight his way to his glorious inheritance*
He fights the hardest upon his knees. By faithful
watching and prayer, strengthened by the Lord, he is
sure to triumph. Sometimes ths Philistines, daily re-
ceiving recruits from hell, seem to prevail against
hira; his spirits sink his strength fails, and, like Da-
vid, he is ready, through unbelief, to conclude that he
must fall by the hands of his enemies. When he has
resisted to blood, and has fought till he can do no more
than cry, "Lord, save, or I perish" Jesus comes to his
relief, gives new life to his soul, puts the hosts of hell
to flight, arid enables him to sing the conqueror's song,,
aud rejoice in prospect of final victory.

Thirdly. It is a pleasant way. Saith Solomon,
speaking of Wisdom, "Her ways are ways of pleasant
ness and all her paths are peace.' 1 '' And Christ says,
"My yoke is easy, and my burden is light*' The road
leading to the heavenly country is often termed a
thorny way; but there is not a thorn in it, nor a briar
upon the whole of it. The thorns and briars grow
upon the sides of it. Snarre, and pits, and quagmires.

TO THE HEAVENLY CANAAN. "337

lie close to it, upon the right hand and upon the left.
The weary traveller finds these thorns and briars,
difficulties and troubles, only when he leaves the
road. The Sun of Righteousness always shines upon
the narrow path and illuminates the soul of the be-
liever who treads therein. Often, in the discharge of
duty, the converted soul is lifted to the heavens, and
catches sublime views of the glory of God. Some-
times he is low in the valley of humility; like Job,
loathing himself and repenting in dust and ashes, im-
agines that he is the least of all saints, the meanest,
vilest creature, that redeeming mercy ever plucked
from the jaws of a dreadful hell. At another time
he may be found panting, for the presence of God, like
the hunted hart for the cooling water brooks thirst-
ing for a sense of his love shed abroad in his heart,
like a weary pilgrim in a parched land where there
is no water; and, again, like a weeping Mary sitting
at the feet of Jesus and learning the spirit and temper
of the inhabitants of the goodly land. Sometimes in
the Lord's banqueting houses, feasting upon love; or,
like Jacob, wrestling with God in spiritual prayer, call-
ing the great Father of Truth to remember and per-
form his word and promise. Not (infrequently between
the porch and the altar, or standing, like Moses, be-
tween the living and the dead, and pleading for the
conversion and salvation of Christless sinners. Like
Jeremiah, weeping and crying, "0/i that my head were
waters and mine eyes a fountain of /cars, that I might
weep day and night for the slain of the daughter q/ my
people." Lying at the feet of Jesus, like the Canaan-
itish woman pleading for the conversion of a son or
daughter, a brother or sister, or some other dear rela-
tion or friend, resolving to take no denial, but rather

43

B38 THE CHRISTIAN'S JOURNEY

to change every repulse and discouraging circum
stance into fresh arguments to court the mercy of
heaven.

The narrow road was laid out by order of the court
of heaven planned and ordained in the early coun-
cils of eternity. The Lord Jesus Christ came into this
wretched world to open the way and make it plain.
He marked it with his blood and left his footsteps to
be seen through every part. The patriarchs of old,
the prophets, apostles and martyrs, all travelled this
narrow path, and all the ransomed of the Lord who
have gone to the celestial paradise, have attained it
by moving straight forward in it; and, surely, no spiri-
tually discerning eye can mistake the way.

The soul journeying to. the goodly land, though he
meets many obstacles to his progress, finds the road
pleasant and agreeable. He enjoys the smiles of his
Heavenly Father tastes the riches of his grace, and
often feels his love shed abroad in his heart. He is
consoled in all his troubles by a sense of the protec-
tion of the Almighty, who has promised to be his
strong tower and defence, his strength in weakness,
his helper in distress, his righteousness and his ever-
lasting all. Lest any should stray, the Lord Jesus
goes before his faithful followers, in a pillar of a cloud
by day and in a pillar of fire by night. He feasts
their souls upon the rich blessings of the everlasting
covenant, and takes them into sweet communion with
himself. And when they have come to the end of the
way, and have to encounter Death, their last enemy,
they need not fear; he has been conquered; Jesus has
invaded his dread territories and defeated him, and,
as a trophy of victory, hath led him in chains, and
robbed bun of all his terrors. Now, instead of the

,TO THE HEAVENLY CANAAN. 339

grim monster and terrible enemy, he appears their
friend a messenger of peace to convey poor exiles
home to glory. Stop for a moment! See the dying
Christian parting with time bidding adieu to this
world, Heaven opens, and immortal joy beams into
his soul, and he willingly resigns himself into the
keeping of his Redeemer, singing a song like this:

"When Death appears before my sight

In all his dire array,
Unequal to the dreadful fight,

My courage dies away.

But, see my glorious leader nigh

My Lord, my Saviour lives;
Before him death's pale terrors fly,

And my faint heart revives.

He left his dazzling throne above,

He met the tyrant's dart,
And, oh ! amazing power of love,

Received it in his heart.

No more, oh, grim destroyer, boast

Thy universal sway;
To heaven-born souls thy sting is lost,.

Thy night is turned to day

Lord I commit my soul to theej

Accept the sacred trust;
Receive this noble part of me,

And watch my sleeping dust, ' " *, Ji'.

Till that illustrious morning come,

When all the saints, shall rise,
And, clothed in full immortal bloom,

Attend thee to the skies. "

Bat, oh ! the joy unspeakable, the floods of glory,
that deluge the soul when it parts from the body.
The cage is opened, and the spirit is liberated from
this heavy clog of clay. The angel bands draw
near; bright shining seraphs surround it on every side,
and, perhaps-, the departed souls of their Christian
friends, who were their companions, sat under the

340 THE CHRISTIAN'S JOURNEY

i '

same sermons, underwent the same difficulties and
enjoyed the same pleasures, join to conduct them to
their Father's House.

But who can describe the happiness of the soul
when conveyed by the celestial host? He rises
from the earthsoars aloft the heavens-~leaves sun,
moon and stars far behind r and beholds the resplen-
dent glories of the new Jerusalem, whose pearly gates
fly open wide to receive him. He enters the city of
God, welcomed by all the redeemed of the Lord, and
embraced in the arms of Jesus. With propriety, the
lines of the seraphic poet may be accommodated tQ
this subject:

And now by swift degrees,

They sail aloft through azuve seas;

Now tread the milky way.

Farewell ye planets in your spheres;

And as the stars are lost a brighter sky appears.

In haste for Paradise,

They sketch the pinions of a bolder thought.

Scarce had they willed but they were past

Deserts of trackless light, and all the Etherial waste,

And to the sacred borders brought.

With pleasing reverence they behpld

The pearly portals spires of gold.

Noon stands eternal there; and there their sight

!&&& in the rays of primogenial light.

They breathe immortal air;

Joy beats high in every vein;

Pleasure through all their bosoms reigns.

The laws forbid the stranger pain,

And banish every care.

They view the bubbling streams of love

Beneath the throne arise;

The streams in crystal channels move,

Around the golden streets they rove.

And bless the mansions of the upper skies.

What must be the soul's joyous surprise when lie
finds himself in heaven f

And is this heaven and am I here?
How short the road how swift the flight!

TO THE HEAVENLY CANAAN. 341

I am all life all eye all ear:
Jesus is here my soul's delight.

Is this the heavenly friend that hung
In blood and anguish on the tree?

"Whom Paul proclaimed whom David sung-
Who died for them who died for me?

How fair thou offspring of my God !

Thou first-born image of his face,
Thy death procured this blessed abodej

Thy vital beams adorn the place.

Is it possible I am here? Are my doubts, and
fears, and painful conflicts all over? Shall I behold
this lovely precious Jesus, through all eternity, face to
face, without a dimming veil between ? Do I hear the
shouts of the redeemed? Is it the songs of adoring
angels the loud hallelujahs of the armies of heaven
that strike my ears? Oh, what glory dazzles my eyes
and enraptures my heart! What floods of blessed-
ness overwhelm my soul! I am lost in joy and won-
der in adoration, love and praise.

III. Improve the subject.

We have attempted a description of this country,
and have spoken of the way leading thereto. We
have seen that it is a holy and pure land abounding
in every thing that is desirable; that the road though
narrow and difficult, is, yet pleasant and agreeable
And now, sinner, will you not go with us to this coun-
try. " We are journeying unto the place of which the
Lord has said, 1 will give it you" ''Come and go with us
and we will do you good, for the Lord hath spoken good
concerning Israel." The terms upon which you shall
possess an inheritance in this country are easy and
very reasonable. Repent of your sins, believe on the
Lord Jesus Christ, and walk in all his statutes blame-
less, and you shall obtain the kingdom. Come unto
the Lord just as you are poor and vile, needy and

342 THE CHRISTIAN'S JOURNEY

dependent, hungering and thirsting after righteous-
ness, and you "shall be filled" you shall obtain par-
don of sin, and peace and reconciliation to God.

Come with us, and we will do you good. Yes, we
will do all that feeble ministers and people can do
for you. We will instruct you in the paths of holi-
ness; we will tell you what we have felt, and seen,
and know; that Jesus is precious; that he is a glo-
rious, almighty, all sufficient, and willing Saviour;
we will bear your case to a throne of grace; we will
plead for your conversion and complete salvation in
the name of Jesus; we will entreat God on your be-
half; we will take you by the hand and try to lead
you in the footsteps of Jesus, and show you the dan-
gers and snares that lie thick upon each side of the
way ; we will hold up to your view the offers of the
gospel, and show you the willingness of Christ to re-
ceive poor, repenting, returning prodigals, and all the
rich and unbounded fulness of the Eternal Covenant
of Peace. "The Lord has spoken good concerning /s
rae/." These words give to poor lost sinners the great-
est encouragement to enlist under Christ's royal ban
ner and journey in haste to the glorious land. They
shall become interested in all the privileges of the
children of God shall partake of all their heavenly
joys and comforts; shall share in their eternal and
unspeakable felicity which awaits them in the ce-
lestial paradise of God. "The Lord hath spoken good
concerning Israel" What "good" hath he spoken?
He declared to Abraham, Isaac and Jacob, by his
word and covenant, by his solemn oath, that their off j
spring should possess the land of Canaan. In like
manner he hath pledged himself to Jesus Christ that
all his spiritual seed all the purchase of his blood'

TO THE HEAVENLY CANAAN. 343

shall inherit the heavenly Canaan with all its ineffa-
ble glories and blessedness. Jesus prayed for it he
asked it upon the principles of law and justice; upon
the conditions of his mediation and atonement, viz
that all those which the Father had given him should
be with him and where he is, and behold his glory;
and, therefore, he tells them, "In my .Father's house
are many mansions; if it were not so, I would have told
you, I go to prepare a place for you. *flnd if I go and
prepare a place for you, I will come again, and receive
'you unto myself; that where I am there ye may be also"

THK

DANGEROUS AND DESTRUCTIVE CONSEQUENCES

ATTENDING THE

IF

r,Y THE REV. JAMES M'GREAOY.

THE

DANGEROUS AND DESTRUCTIVE CONSEQUENCES

ATTENDING THE

USE OF SPIRITUOUS LIQUORS.

I WOULD introduce this subject in the language
which the celebrated Dr. Rush makes use of upon
another occasion, viz. If an inhabitant of our world
should go to a neighboring planet, and should tell
the inhabitants of that place, that there was an arti-
cle in the world he left, in the highest repute among
all ranks and descriptions of men; that it was manu-
factured with the greatest care and industry; that it
was a principal article of trade and commerce among
all nations; that it was to be found in almost every
house, and frequently used by almost every person;
that it was presented by every man to his friend and
neighbor as a token of his love and regard; that it
formed a very material part of all banquets, feasts,
and entertainments yet, that it was destructive to
the health, to the morals, to the bodies, to the souls,
to the characters, and to the estates of those that use
it; that it destroyed the peace and happiness of indi-
cluals, of families, societies and neighborhoods; that
it was an inlet and procuring cause of broils, discords

4 THE DANGEROUS AND DESTRUCTIVE CONSEQUENCES

quarrels and mischiefs of every description ; that it
brings men of sense, of genius and importance to mere
cyphers in the world, men of character and respecta-
bility to be objects of contempt, and men of wealth
and property to be beggars and vagabonds ; that it re-
duces whole families from the summit of wealth and
affluence to poverty, rags and wretchedness; in, a
word, that it degrades men of rationality below the
character of the brutes: the person bringing such
tidings would be banished from society as a common
liar, because such information would appear so irra-
tional and incredible. Yet every man of reason and
reflection must acknowledge, that this is a true pic-
ture of that poisonous, destructive article, which we
call spirituous liquors, which has been the source of
so much mischief, and so many deadly evils to the
world of mankind.

It is true, the advocates for the use of ardent spirits,
particularly such of them as are reputed sober, tempe-
rate men, will plead for the moderate use of them, and
tell you in the language of the apostle, 1. Tim. iv. ch.
4, v. that every creature of God is good, and none to
be refused when sanctified by the word of God and
prayer,

I confess I do believe spirituous liquors, physi-
cally considered, to be an innocent thing; that there is
no moral evil in them. The same may be said of a
sword, of a bayonet, of a rifle bullet, or a cannon ball,
Let them alone, and they will injure nobody; but ap-
ply them to their proper use, and they are instruments
of death. So spirituous liquor, innocent as the thing
may be in itself, the use of it is ruin and destruction
to body and soul. 1 suppose if ardent spirits were ne-
ver taken but when they were sanctified by the word

ATTENDING THE USE OF SPIRITUOUS 1IQUORS. 5

of God and prayer, or if no man was ever to lift the
bottle or glass to his mouth, but when he felt himself
ja the spirit of Christ, and acting under the influence
of that gospel command, 1. Cor. lOch.xiii.v. "Whe-
ther ye eat or drink, or whatsoever ye do, do all to the
glory of God," no man would ever be drunk; and it is
more than probable that spirituous liquors would be
seldom or never used. But, alas! how few of our so-
ber and temperate men can appeal to God, and say, I
never drank a dram, nor took a drink of grog, but
when it was sanctified by the word of God and prayer J
I never lifted the bottle or the glass to my lips, but
when I did it to the glory of God, and with a design to
glorify him. In opposition to all the arguments that
can be advanced, in favor of the use of ardent spirits,
the following considerations are submitted, which
must have due weight upon the minds of all men qf
serious reflection, and especially such as are sincere.
Christians.

1. That spirituous liquors have been a source of
mischief, destruction and misery to the human race
ever since they were invented and brought into use.
Do you hear of a broil, a riot, or bloody quarrel struck
up in a public company, men of rationality beating
and tearing one another like dogs, their eyes black-
ened, their noses bleeding, their limbs broken or dis-
abled, their heads mashed, and their bodies bruised?
Inquire into the spring and moving cause of it, and
at once you will find it is too much whiskey. Do you
hear of a man found upon the highway frozen to
death? or a man having his brains beat out, or his
neck broken by a fall from his horse? and you are
sure to hear that the unhappy cause was too much
whiskey. Do you see a man coming home to his

t> THE DANGEROUS AND DESTRUCTIVE CONSEQUENCES

family, his wife trembling with the terror of a slave, his
children and servants struck with horror and .conster-
nation, or flying the plantation for fear of unmerciful
abuse, as though a murdering savage or an infernal
fury had made his appearance? Examine into the
cause of all this confusion and disturbance, and you
will find it is whiskey the head of the family has
come home drunk. Do you see a man that once pos
sessed thousands, once a man of credit, a man of
property, a man that filled offices of profit and respec-
tability, now going in rags, an object of contempt,
and a nuisance to the society of mankind? Examine
into the cause of this melancholy change, and you
will find it is whiskey; the intemperate use of ardent
spirits was the inlet or procuring cause of his gam
bling, of his neglecting business, his bad trades, and
foolish bargains, which all terminate in his ruin; and
now when his all is gone, his only refuge and comfort
is whiskey, when often he has to beg ninepence before
he can get it Do you hear of an honorable profes-
sor of Christianity blundering, falling into sin, brings
ing the cause of God into reproach, and thereby open-
ing the mouths of the uncircumcised in heart to blas-
pheme the precious name of JESUS? and for the most
part you will find the cause of it to be whiskey. For,.
I think, it will be found, upon examination, that nine-
tenths of the reproaches that the professors of Chris-
tianity bring upon religion is by the intemperate use of
spirituous liquors.

2. Another awful consideration which should have
a solemn weight, at least upon the minds of serious
professors, is, that spirituous liquors are an article
that the Devil has embraced and appropriated in a
very great degree for his own purposes, and for his

ATTENDING THE USE, OF SPIRITUOUS LIQUORS. 7

,pwn use, to the promotion of his kingdom in the world,
to the destruction of the souljof men, and the injury
and disgrace of the Christian religion.

It is impossible to point out one article or commo-
dity in the world, that is and has been the source of
so much mischief, that is an inlet to so many evils,
and that so effectually lays men liable to so many,
temptations, and that so completely places them be-
yond hope, beyond recovery, -and beyond every possi-
ble remedy. With the greater part of the human race,
ardent spirits is the most suitable bait that the devil
can present to ensnare them, and to lead them on tQ;
perpetrate the most enormous crimes.

In evidence of the truth of this, let us take a serious
view of the conduct of Jumdreds that attend our
courts, elections and general musters, and who fre-
quent balls, horse races and other places of public
concourse. Take a view of their dreadful effects on
individuals, families and collected bodies of men:
these mischiefs and dreadful, destructive conse-
quences taken into view, I would ask every serious
professor of religion, are ardent spirits a blessing or a
curse to the world? are they a blessing or a curse to
the church? Whether does, the bottle and the glass,
the whiskey and the grog in the drinking hall of a
tavern, look most suitable before a company of the
humble followers of the blessed Jesus, or before a com-
pany of profane ungodly sinners? The answer: I
apprehend the answer will be easy, but my present bu-
siness is to point out the dangers that attend the use
of ardent spirits, and the dreadful consequences that
frequently proceed from the use of them.

And here 1 shall pass over their ruinous effects upon
tke bodies ajid constitutions of men 8 as this has been

S "THE DANfctiROtJS AND DESTRUCTIVE CONSEQUENCES

treated in a learned and masterly mariner by one of
the most eminent and Respectable physicians in the
United States* I shall only consider the effects of
them as they are pernicious to the morals and destruc-
tive to the souls of men.

1. The dangers that attend the moderate and tem-
perate use of ardent spirits, and

1. The most moderate arid temperate use of them
naturally leads -to a habit, and this habit for the most
part, terminates in drunkenness and intemperance. It
has been a received principle in the world that spiri-
tuous liquors taken in bitters in the morning, are a prfe-
servative to health, and a preventive to disease, es-
pecially in sickly seasons. Hence it has become a
practice in the most decent families to take a bitter
dram in the morning for the purpose of health, and
perhaps to repeat it again before breakfast to create
an appetite ; again, when a man comes in fatigued
from hard labor, to take a glass of spirits or a drink of
grog to refresh his body and raise his animal spirits;
again, if a friend or a neighbor comes to his house, as
a token of his friendship, he presents him with the bot-
tle and the glass, and for sake of good fellowship, he,
must taste it with his friend. By a frequent, though a
temperate use of it in this manner, a man will con-
tract a liking to the taste of it. After some time, he
will feel an anxiety for it at the particular times that
he has accustomed himself to take it; presently when
his bottle or his keg is empty, he will feel the sarnie
longing anxiety after it, that a smoker or chewer will
feel when his tobacco runs out ; and hence, he will as
soon as possible, provide himself with a new supply.
In such a use of ardent spirits as this, the habit grows

* Dr. Rush,

i'TTENWNG THE X/SS OF SPItttTUOVS

iip insensibly, and it is ten thousand to one, that in the
course of , fifteen, twenty, or twenty-live years, and
probably a great deal sooner, this habit will ripen in-
to swinish drunkenness and intemperance. The world
at present abounds with dismal examples of this kind.
There are, no doubt, hundreds that pass for sober,
temperate men, that are living in this moderate, but
daily use of spirituous liquors. Were you to tell them
that in the space of twenty years,, they would be com-
mon drunkards, they would reject the idea with hor-
ror, and would be ready to reply in the language of
Hazael to the prophet^ 2 Kings, viii. ch. 13 v. "Is
thy servant a. dog* that he should do this?" -when,
perhaps, in less time, they will fall a prey to this soul-
undoing habit.

2J Another danger that attends even the temperate
use of spirituous liquors, is, that a man, though cau-
tious and prudent, yet if he accustoms himself to
the use of spirituous liquors, is liable at one time eft
another to be overtaken, and to be ensnared in the
. Devil's net ; or, in other words, he is liable, at one time
or another, to be intoxicated.

If we consider the different seasons of heat antl
told the different circumstances that a man may be'
in, and the different situations of the human body, in
which ardent spirits may be used, we will find that
their effects will be as different. A man, when he is
young, in the prime and vigor of life, when his ner-
vous system is strong and his constitution is sound$
may use spirituous liquors, as he supposes with tem-
p a rance, without feeling the intoxicating power.
When he is advanced in years, in the decline of Jife^
liis constitution broken and his nervous system weak-
ened, the same quantity of spirits will produce intox-

B

10 THE DANGEROUS AVD DESTRUCTIVE CONSKQVENCSS

^cation. A man, in perfect health, receiving his food
in proper season, and engaged in laborious bodily ex-
ercise, may drink a quantity of spirits without receiv-
ing any sensible injury; yet when his hotly is in an en-
feebled state, weakened by sickness, the same quan-
tity of spirits will intoxicate him, especially if taken
upon an empty stomach. Again, a man, in a warm
day, in the exercise of hard labor, with a lively, per-
spiration, may drink a quantity of spirits without in-
toxication, when the same quantity taken in a cold
day and upon an empty stomach, would be extremely
injurious. From what has been said, we may plainly
see that it is a dangerous matter (especially for pro-
fessors of religion) to touch or concern with spiritu-
ous liquors. It is, in fact, to dabble with the Devil's
-bait, and to run the fatal risk, at one time or another,
of swallowing his hook.

Many lamentable instances might be brought for-
ward to illustrate this melancholy truth, but I shall
.mention only one at this present time, viz. the circum-
stance of a man, .now living, who, for the space of
twenty-four years, made an open and reputable pm-
fession of the religion of Jesus, without the smallest
blot or stain upon his moral and religious character,
and for the space of eighteen years of that time, he
uniformly supported the character of a useful, zealous
minister of the gospel. On a cold day, and with an
empty stomach, being in a low state of health but
a short time recovered from the bilious fever he
rode in company with two wicked men, and un-
happily drinking with them at different times, the
liquor had a sudden effect, and the consequence was,
he was shamefully intoxicated, to the great reproach
of religion, to the wounding of his own soul, and to>

THE UC OJt PIRITUOU*UQUOM. fi

the hardening of the wicked and ungodly. After
spending some weeks in a state of anguish and dis-
tress, almost comparable to the torments of the damn-
ed, he at length obtained' some small glimmering views
of the glory 'and sufficiency of Christ's peace-speak-
ing blood to wash away his guilt, which gave him an
humble hope and trust that the Lord had not casthinr
off forever, but would yet return in mercy to his soul.
At this time, he entered into a written covenant with
the Lord 1st. That he would never taste spirituous
liquors until his dying hour. 2d. That he would pre-
pare a piece for the press, in which he would point
out the pernicious consequences of spirituous liquors,
and warn the professing world of the danger of touch-
ing or concerning with them. 3d. That he would,
until his dying hour, observe the same day of the
month, that his unhappy fall took place, every month,
as a day of fasting, humiliation and prayer before
God. 4th. That he would pray in secret three times
every day, and examine his heart twice every day be*
fore God, whether he had committed any sin, or neg
lected any duty during the day. 5th. That he would,
in the strength of God, try every day, as his daily ex-
ercise, to watch and pray, to guard against tempta-
tion, and try to maintain a close walk with God. la
a few days after, as he was walking along the road,
the Lord graciously shined into his soul, and filled him
with joy and peace in believing, He felt all his guilt
carried away and drowned in the red sea of the blood
of Christ, and enjoyed the witness of a sealed pardon
in his soul. For many weeks afterward, he felt a
heavenly calm and serenity of soul, and experienced
almost an uninterrupted communion with God. He,
therefore, again solemnly covenanted with the Lord

12 THE DANGBIIOUS AND DESTRUCTIVE CONSEQUENCES

never to taste, touch or concern with spirituous liquors,
and it is his unshaken resolution, by this means, for-
ever to disnrm the devil of that source of temptation.
But before I dismiss this particular, I would take no-,
ticeof-a shameful practice that often prevails among
men that call themselves men of sobriety and tempe-
rance, and to their shame be it spoken, it.is sometimes
the practice of professors of religion, viz. going into
taverns to take a refreshment as they call it. This
is, in reality, going upon the Devil's ground, and I ap->
prehend while they are sitting round the grog table,
they cannot with a clear conscience before God, pray
the sixth petition of the Lord's prayer: "And lead us
not into temptation, but deliver us from evil." Per-.
haps four or five neighbors happen to meet at a public .
place. Custom and friendship incline them to go into
the tavern to take a drink together. They are all
civil sober men; they call for a room, where they will
not be interrupted by the common drinking rabble.
One of them calls in his half pint. This goes round,
but it is but a taste among so many. The second calls
in his. half pint; this goes round, but nobody is moved
by the liquor. The third calls in his. By the time
this goes round, some small effects of the liquor are
sensibly felt. But they are a friendly company, and
every one must be a good fellow. The fourth must,
bring in his half pint. By the time this goes round,
they sensibly feel their heads, affected, their tongues
beginning to falter, and a secret consciousness that
they have drunk too much. But the fifth will not
spunge upon his friends he will bear his part; he will
be offended if they break up before his half pint comes
in: accordingly it is brought in and drunk. And now,
if they are professors of religion, it is a thousand to

ATTENDIKO THE URK OP SPIRITUOUS LIQUORS. 13

one but the Devil and the wicked will have the plea-
sure of laughing at them.

But I will just suppose another case: A sober, tem-
perate man goes to the court house or county town
upon some lawful business perhaps the merchant he
trades with, presents him with a glass of spirits. Out
of politeness, he takes it. lie has to walk into the
tavern to see some person he has business with. He
finds him with others sitting round a table drinking.
They present him witli the glass, and, out of polite-
ness, lie receives it. Perhaps lie is invited to dine
with some respectable acquaintance.' Here the bot-^
tie and the glass is presented once or twice before
dinner. In such cases, if the utmost caution is not
used, before he is aware, lie will find himself in a bad
situation. Again, at marriages, house raisings, log
rollings, &c. the bottle is handed round again and
again, perhaps .not less than twenty times in a day,
A sober, temperate man passes it along with the
company, and tastes it every time with the greatest
moderation. But perhaps the frequent repetition of
it, intoxicates him, before he duly considers the con-
sequence. A little taken at one time, and a little at
another, perhaps unexpectedly produces the dreadful
effect.

The safest plan, then, to avoid intoxication, is never
to touch, taste, or concern with it. The man that ne^
ver tastes it will never be drunk with it.

3. It is dangerous for professors of religion ever to
taste or concern with spirituous liquors. As long as
they taste it, or use it, they are liable to temptation,
and liable to disgrace religion. Ardent spirits is a
principal bait that the Devil and the wicked throw
put to ensnare professors and to draw them into sin.

14 THK DANGEROUS AND DESTRUCTIVE CONSEQUENCB8

I have heard some wicked ungodly men, so far glory-
ing in their own shame, and owning themselves to be
the slaves of the Devil, as to boast how they had tak-
en in such and such professors of religion, and led
them on to intoxication, and how they tried such ano-
ther, and with what subtility and deceit, and with
what pretensions to friendship and politeness, they
tried to get him to. drink, and, if possible, to make him
drunk. Here you will find these little petty subal-
terns of the Devil (though they would wish the world
to call them gentlemen) coming to a professor, with
the craft and subtilty of their father, the Devil, profes-
sing every degree of friendship, and treating him with
every degree of pretended politeness. They drink to
him again and again, and urge it, and press it upon him.
Perhaps they will bring a different kind of liquor; and
here they urge and insist upon him to drink, time after
time. Perhaps a more delicious kind of spirits than
they have yet tasted, is brought, and this he must
taste with them. If they find him off his guard, and
beginning to drink it freely, then they hold it to him,
and follow him up, until their hellish object is ob-
tained, until intoxication appears visible upon him.
Then they rejoice and triumph, and boast with an in-
fernal pleasure, because they have gained a victory
over the cause of God, and have brought the religion
of Jesus into disgrace. Such persons are exactly de-
scribed by the prophet Habakkuk, ch. ii. 15 v. "Woe
unto him that giveth his neighbor drink, that puttest
thy bottle to him, and makest him drunken also, that
thou mayest look on their nakedness."

During the late & revival of religion in Kentucky, a
certain man who had a short time before, made a pro-
fession and joined the church, happened to be at a

ATTBNDINO THB VSB 0)f BWUITTJOUB LIQUORS. 15

public gathering, perhaps a marriage: the wicked ga-
thered round him, and persuaded him to drink again and
again, until they had made him more than half drunk.
Their next object was to get him to dance. In this
attempt, they were likewise successful. While th.e
poor, unhappy creature was on the floor dancing, one
of the profane wretches who had led him into sin,
shouted out glory to the Devil, glory to Beelzebub. A
person present reproved the profanity of his language.
The fellow replied, when these professors of Christian-
ity can draw away one of our class of people after
them, when they can get him to profess religion, and
proclaim his conversion, they shout and rejoice, and
give glory to their God. Now, when we can draw off
one of them to join our side, should we not rejoice, and
give glory to the Devil. This poor, hardened sinner
(perhaps through the influence of whiskey) candidly
and honestly spoke out in words, the very language
of every wicked sinner's heart upon such an occa-
sion. The carnal mind is so completely at enmity
with God, and hates God with such a perfect hatred,
that it secretly rejoices, and feels an infernal plea-
sure at every circumstance in the conduct of profes-
sors of religion, that promotes the interest of the De-
vil's kingdom, and weakens and disgraces the cause
of Christ.

But, again, it is extremely dangerous for professors
of religion to taste or concern with spirituous liquors.
While ever they taste it or make use of it, their cha-
racters are in danger, their souls are in danger, and
the cause of God is in danger. When the enemies of
Christ and his cross present their liquor to them, they
watch them with an eagle's eye; they notice exactly
how much they pour mio the glass, and how oftei*

15 THE i)ANGER.OUS AND DESTRUCTIVE CONSEQUENCES

\

they take it, arid how much they drink; and if a pfo
fessing Christian be in a dead, backsliding statCj he
may indulge his carnal appetite too far, though no
symptoms of intoxication may appear about him.
And, therefore, the wicked will find some ground of
reproach, and perhaps some such unfavorable insinu-
ations will be thrown out: Such a man is a profes-
sor of religion; I like him; he is none of your stiff^
hidebound Christians. He can take a good full glass
of whiskey, or he can swallow a good stiff, grog* He
and I can take a good hearty drink together. And
he will be sure to throw out such reflections in the
hearing of some exemplary professor^ to hurt his feel-
ings. But if the question is proposed, did this profes-
sor drink to intemperance? Was he drunk?- no*
he will answer, he behaved very soberly, but he loves
whiskey very well: at any rate he drinks enough for
a Christian.

Now, were all the professed followers of the Lord
Jesus Christ, forever to refrain from the use of ardent
spirits, and never to touch, taste or concern with them
more than they would with arsenick, they would for-
ever deprive the Devil of one of the strongest sources
of his temptations, and forever disarm the wicked of
their heaviest weapons against the religion of Jesus.
But, before we dismiss this particular, I shall answer
some arguments adduced in our day in favor of this
little pleasing indulgence.

1. Says one, I drink ardent spirits in my family, and
with my friends and neighbors when abroad. I love
the taste of liquor, and feel a pleasure in the use of
it; but I am a sober, temperate man ; I do not drink to
excess. To this I would answer, every man that
drinks ardent spirits, that does not spew, nor vomit,

ATTENDING THE USE OE SPIRITUOUS LIQUORS. v & A $

nor lie upon the street, nor falls from his horse, calls
himself a temperate man. Many of these temperate
men will consume from a pint to a quart of strong spi-
rits in a day. Such temperate men are, in God's ac-
count, intemperate drunkards. And though their con-
stitutions are now strong, and they can bear a large
quantity of liquor, yet the habit is growing fast, and
when the infirmities of old age come on, they will fall
a prey to the power of their appetite.

2. But says another, 1 am a laboring man ; my call-
ing is painful and laborious, and the frequent use of
spirits is very strengthening to me ; it ; creates an ap*-
petite for my food, and raises my animal spirits. I
find very great refreshment in it. To this I would an-
swer, I make no doubt but your appetite finds very
great gratification in it; and, perhaps, if the matter
were carefully examined, the pleasure you feel in the
taste of the liquor, is the highest principle from which
you act in the use of it; and, here, I would request
your conscience to answer a few serious questions up-
on the subject, 1st. Does not your conscience often
tell you that your appetite frequently takes the lead
of your judgment and conscience.? 2d. Do you not
sometimes feel a consciousness that you have drunk
too much? 3d. Do you not often feel a hankering
anxiety after spirituous liquors, whether you be en-
gaged in hard labor or in a state of idleness? 4th.
Are you not often secretly afraid that some person
will discover that you have drunk too much? 5th,
Do you not sometimes secretly resolve that you will
be more cautious, and use more moderation in your
drinking for the future, lest your intemperance should
be discovered? 6th. After all this, does not your ap-
petite overcome you, and bring you to break over all

r,

THE DANGEROUS AND DESTRUCTIVE CONSEQUENCES

yourresolutions; and then are you not secretly afraid,
lest some person should discover that you have drunk
too much? Now, if you are conscious that these
things are so, take it for granted that you have ac-
quired that habit that is ripening fast into intemperate
drunkenness. Therefore, for God's sake, take the
alarm, and stop before it is too late. Thqre is no
other way to escape danger and destruction, but to
quit the use of it altogether, and never taste it more
than you would taste poison of the most fatal quality.

3d. Another replies, I use spirituous liquors with
moderation and temperance. I am conscious before
God, that i douse them with temperance. I never
felt the evil effects of spirituous liquors to the present
moment.

To such, I would answer, if this be the case, I, am
happy to hear it. It will be well if you can say the
same at a dying hour. But still 1 would tell you that
you tread upon dangerous ground. At present you ap-
prehend no danger. This was the case once with hun-
dreds who have since fallen victims to the intoxicating
poison. Though you fear no danger now, yet the habit
may grow up indiscriminately, and not be sensibly felt
for seven years yet to come ; and, perhaps, when the
habit is formed, it may be seven years more before your
appetite will gain the full mastery of your reason and
conscience; and, therefore, it is the safest ground for
you to quit the use of it in time to quit it altogether.
If you never taste it till your dying hour, the habit
will never be formed, and you will never be guilty of
intoxication.

But we come to the second thing proposed which
was, to point out the dreadful consequences attending the
use of ardent spirits,

f *
<<)

ATTENDING THE USE OF SPIRITUOUS LIQUORS

]. One horrible consequence attending the use of
spirituous liquors, is, that the intemperate use of them
degrades and destroys the dignity of human nature,
and sinks a man below the character of a beast. What
a mournful spectacle ! what a pitiable sight is it to see
a man of reason and reflection, capable of contem-
plating the perfections of God, capable of knowing
and enjoying happiness in God, lying upon the street
or upon the highway, rolling in the mud like a filthy
swine, spewing and vomiting like a dog! or to see
him coming home to his family, or to his lodging, his
garments besmeared with mud and dirt, or torn off
him through logs and brush, where he has blundered
along. See him coming into the presence of decent,
genteel company. *********
Hear him talk, and you scarcely discover the ration-
ality of man about him; his tongue runs without end
upon the most trifling subjects pouring out the most
disgusting foolishness and fulsome nonsense. When
he relates any particular passage, in a few minutes he
forgets that he has told it, and tells it over again, and
presently he tells it again, and perhaps he tells it
twenty times over before he is done with it, until he
tires and sickens every person present with it. When
he comes to himself, if he have the feelings of a man,
what mortification, shame and sense of disgrace does
he feel! what cutting reflections and horrors of con-
science! and, perhaps, when capable of examining, he
finds that his money, his valuable papers, or some
useful property is gone, that they are lost, and he-
knows not how? Perhaps some strolling vagabond
found him by the way, and picked his pockets.

The intemperate use of ardent spirits has a natural
tendency to sink a, man's character into contempt, to,

THE DANGEROUS AND DESTRUCTIVE CONSEQUENCES

destroy his importance, and make him less than a ci-
pher in the world. It leads him into idleness, to gam-
bling, to debauchery, to extravagance, to the neglect
of business, and bad management. It has a natural
tendency to impair his reason and destroy his intel-
lectual powers. Hence, he becomes stupid, sense-
less, and almost irrational. When he feels himself
sinking into contempt, and, in a great measure, neg-
lected by men of character and good conduct this
sinks him in his own' estimation. Then he becomes
the companion of sots and ruffians and the meaner
class of mankind. And, here, he loses all sense of
honor, and begins to care but little whether he has a
character or not. And the fatal consequence of this
is, he gives himself to brutish drunkenness and intem-
perance, and looks for happiness and satisfaction no
where else but in his bottle. By this means, like a
round body, whirling with rapid velocity down a deep
descent, he quickly sinks upon a level with the brutes,
becomes a disgrace to his friends, a nuisance to the
world, and dies like a beast, unlamented.

Alas! what melancholy examples of this kind are
to be found all over the continent of America! Men
of sense and genius that once filled offices of impor-
tance with respectability; men that once did honor
to their country in legislative and executive depart-
ments; men who fought like lions upon the field of
battle, in the glorious cause of liberty, and made
themselves famous in the esteem of their country ; and
men who, by prudence and industry for a number of
years, had raised themselves to wealth and respecta-
bility: I say, of all these classes, we find painful ex-
amples of the deadly poisonous effects of the intem-
perate use of spirituous liquors, Men who might have

ATTENDING THE USE OF SPIRITUOUS LIQUORS.

immortalized their characters while the world exists,
becoming filthy sots; yea, stupid beasts in human
shape, and, at last, dying like brutes their very death
a comfort to their friends, and a means of purging the
world of its useless lumber.

2. Another fearful consequence that attends the in-
temperate use of ardent spirits, is, that it destroys the
peace and happiness of families, and lays a lasting
foundation for broils, discords and mischiefs. How
must it wound the feelings and' destroy the happiness
of a woman of a tender, delicate sense of honor, to
see her husband sinking his character, and destroying
his importance by intoxication bringing himself and
family into disgrace and contempt? How must it
distress and grieve a prudent, frugal and industrious
woman, who with care and good economy, tries to
promote the prosperity of her family, when she sees
her husband a slave to his filthy appetite, drunk upon
every occasion, and by his attachment to whiskey,
neglecting his business, destroying his property, en-
thralling himself in debt, and bringing ruin and deso-
lation upon himself and his family? What frowns,
reflections, angry disputes, coolness of affection and
unhappy quarrels must arise from such a dreadful
service!

But let us pursue the unhappy subject further. Just
see a poor filthy drunkard coming home from the ta-
verns, the still-house, the court-house, or the muster
field, foaming, full of whiskey, inspired with the very
temper of hell, raging like an infernal fiend from the
bottomless pit. See him mad with every thing, of-
fended with every word that can be spoken to him.
See him, like a bloody savage, seizing the companion
of his bosom, tearing her by the hair, kicking her.,

tj f THE DANGEROUS AND DESTRUCTIVE CONSEQUENCES

beating her, and abusing her without mercy or the
feelings of humanity. When this, and such like con-
duct, is repeated again and again, what mischief and
disturbance must inevitably take place in that family,
until it becomes a proper emblem of hell.

3. Another awful consequence arising from the in-
temperate use of ardent spirits is, that it is destruc-
tive to the health, and often to the lives of those who
live in the filthy indulgence of it.

The intemperate use of spirits is calculated to in-
flame the blood, to weaken the nerves, to destroy the
powers of the stomach, and bring on malignant fevers
and other dangerous disorders. Again: travelling at
night from still-house to still-house, and riding home
at night from drinking houses, lying out whole nights
upon the cold ground, exposed to the night air, to dews
and frosts, destroys the constitution and hastens dis-
solution.

But, alas, with what spectacles of horror has spiri-
I tuous liquors filled the world ! How many have fallen
I from their horses dead drunk, in the cold season of the
1 year, and have frozen to death! How many have had
| their necks broken, or their brains dashed out, by fall-
ji ; ing from their horses while drunk ! How many by rea-
ls son of intoxication, have run into dangerous and
!| ; bloody quarrels, and have been stabbed or beaten to
|i death while drunk! In a word, what multitudes have
|l been hurried to the eternal world by drunkenness in
.! the most dreadful, unprepared state !
! 4. Another horrible consequence is, that drunken-

ness is an inlet to every other species of sin and wick-
edness. You'will scarcely find a drunkard (if he be
not so far depraved as to glory in his shame) but will
positively lie to conceal his drunkenness, If he be

ATTENDING THE USE OF SPIRITUOUS LIQUORS. . i

able to keep upon his feet, or to sit upon his horse, he
will deny that he is drunk. He will excuse and ex-
tenuate his crime by downright lying, and state a va-
riety of other causes upon which he tries to account
for every symptom. of intoxication that appears about
him. Drunkenness opens a wide door for the Devil to
set all hellish corruptions and evil propensities of a
man's depraved fallen nature into agitation; yea, to
bring forth anger, rage, malice, revenge, murder and
filthy obscene lusts into operation. When a man is
drunk, he is just like a machine in the Devil's hand ;
he is liable to do any thing that Satan prompts to ; he
is liable to steal, to rob, to commit acts of unclean-
ness, or to perpetrate the most horrid murders, rapes,
or any thing that the Devil and his own desperately
wicked heart inclines him to do. So the habit of
drunkenness, when once it is contracted, is always an
introduction to a numerous train of other habits of
horrible wickedness such as idleness, gambling, de-
bauchery, and uncleanness of the lowest and meanest
grade, quarrelling, fighting, profane swearing, horrid
blasphemies, &c.

5. Another fatal consequence that attends drunk-
enness, is, that it ruins a man's estate, and reduces
him and his family to poverty, extreme want and
wretchedness. The temperate use of ardent spirits,
the year round, is a high tax upon a man's fortune. A
man, of strict sobriety, once told me that fifty dollars
would not pay for the spirits drunk in his family in
the course of a year. What, then, must be the an-
nual expenses of a common drunkard for the spirits
intemperately used in his house his tavern expenses,
and the expenses of his extravagant drunken frolics?
This, no doubt, in the course of a year, will amount to

THE DANGEftOUS AND DESTRUCTIVE CONSEQUENCE'S

a heavy sum, equal, if not superior to his income
Again: to this add what is lost by gambling; what is
lost by idleness and neglect of business; what is lost
by his foolish trades and bargains when he is drunk,
and the advantages that are taken of him by specu-
lators and designing men when he is intoxicated. By
such a train of expenses and losses, he becomes en-
thralled in immense debts ; his credit sinks and his
business falls altogether into disorder'; his creditors
begin to harrass him ; one judgment is obtained against
him after another; sheriffs and constables from every
quarter come in with their executions ; his property is
seized and sold for almost nothing, and, perhaps, in a
few months, he is brought to poverty and extreme
want.

Now, whiskey has brought him to rags and wretch-
edness yet whiskey is the source of his consolation,
and, hence, he drinks on until he becomes a disgrace
to humanity, and a nuisance to the society of men,
and, perhaps, dies like a brute, unlamented.

6. The intemperate use of ardent spirits puts a man
beyond hope, and, for the most part, beyond all possi-
bility of recovery. Let a man once become a habitual
drunkard, and his case is nearly, if not entirely, hope-
less. You may convince his judgment that he is
wrong, and that his present course will ruin him in
time and through eternity. You may touch his con-
science with a sense of his guilt, and he will candidly
and honestly acknowledge the baseness of his con-
duct, and lament his dismal situation with floods of
tears. He will make a hundred promises that he
will change his conduct; that he will never do as he
has done, and that he will drink no more. But let
the bottle be presented to him the next hour his

ATTENDING THE USB OF SPIRITUOUS LIQUORS.

resolutions are- all gone; his appetite has effectually
gained the mastery over his judgment, his reason and
his conscience. So we commonly find the drunkard
spending his life in a reciprocal course of sinning and
repenting, and repenting and sinning, often making
solemn resolutions to amend his conduct, and as often
breaking these resolutions as he can get whiskey.

When a man becomes a habitual drunkard, he ap-
pears to be within a step of losing his day of grace,
and sealing his damnation. He may have solemn
calls from God to repent and fly from the wrath to
come; he may feel the motions of the divine Spirit,
and be the subject of the most awful awakenings;
but as soon as he comes to the tavern, to the still
house, or into a company of drunkards, he begins to
dabble with the temptation, and presently he is en-
snared. The Devil sends some of his old companions
to lead him on by degrees, until they have him drunk,
and so we cammonly hear no more of his convictions
or serious impressions about religion, but now he turns
like the dog to his vomit, or the sow that was washed
to her wallowing in the mire.

I have in the course of my life, seen three consider-
able revivals of religion, during which I have had the
opportunity of conversing with a great many persons
under solemn awakenings, and of knowing their exer-
cises particularly; and I have made this observa-
tion that I scarcely know any that came under the
description of habitual drunkards, (however hopeful
their convictions might appear for a time) that ever
embraced true religion, and if any of that charac-
ter did profess to experience religion, they were no
honor to the cause of Christ but a burden to the
church ; as they would be frequently dabbling with the
Devil's bait, and as frequently drunk.

THE DANGKROUH AND DESTRUCTIVE CONSKQUJBNCJL'S

7. The most dreadful consequence that attends the
sin of drunkenness is, that it ends in hell, and there
effectually plunges the immortal soul into eternal per-
dition. Says the prophet, Isai. 5th chapter llth
verse, "Woe unto them that rise early in the morning,
that they may follow strong drink, that continue until
night, till wine inflame them." In the 14th verse, he
describes their fearful doom : "Therefore, hell hath en-
larged herself, and opened her mouth without measure,
and therefore their glory, and their multitude and their
pomp; and he that rejoiceth, shall descend into it."
The Spirit of God, by the Apostle, expressly declares,
in 1 Cor. vi, 10, That drunkards shall not inherit the
kingdom of God and again, he ranks drunkenness
among the works of the devil. But when we consid-r
er that drunkenness inspires the unhappy subjects of
it, with the spirit, the temper and disposition of hell, it
then naturally follows, in the reason and fitness of
things, that hell is .their most proper and suitable
place.

Just observe their conduct upon a public day, at a
court, an election, or a general muster. Go into a
tavern and see the common hall filled with creatures
in the shape and likeness of men. but inspired with the
temper of devils: see them swallowing down the intoxi-
cating poison: hear their horrid oaths and blasphemies,
the very language of the infernal gulf belching from
their mouths. Hear their confused noise, their mad
tumult and distraction, and their appearance much
more resembles a band of devils from the bottomless
pit, than a company of rational, intelligent men.

Just go to the muster field or a general review- see
several hundred men upon parade their sobriety, their
attention to orders and decent conduct through every
part of the military exercises of the day, seem to de

THE USE OF SPIRITUOUS LIQUORS*

honor to their country. You would rejoice to see so
large a company of rational, respectable citizens. But
wait until they are dismissed and receive their public
treat from their officers. Alas, what a melancholy
change takes place! You will see a large majority
of the same men turned into an appearance resem-
bling perfect brutes or devils. Hear the sound of wild
confusion raised, worse than a Bedlam. See the mad
commotion and tumult that takes place round the
whiskey barrel the yells and shrieks, the horrid
oaths and hellish blasphemies, as though a company
of demons had come up from hell. Presently, when
the whiskey begins to operate when they begin to
feel its intoxicating power, the very spirit and tem-
per of hell begins to appear. Now bloody quarrels
begin in every part of the vast multitude: see men
(earing off their clothes seizing each other like dogs
tearing each other by the hair beating and abus-
ing one another biting each other's flesh gouging
out one another's eyes with the madness and fury of
devils.

Presently, you will see a number of these poor bac-
chanalians reeling and staggering about, their eyes
swelled and blackened, their blood streaming, bearing
visible marks of inhuman abuse, others you will see
hanging upon a fence, or leaning upon a wall spewing
out their vomit like dogs; others again, you will find,
like filthy swine, lying in corners, stretched upon the
street, or wallowing in the mud and dirt; and again,
when they .disperse, and attempt to go home, see them
in companies upon every road, and in every direction
what loud talk, distracted noise, horrid oaths, and
tearful blasphemies fill the very air as they pass
along? See them straining their horses to the gaU

* <&% THE DANGEROUS AND DESTRUCTIVE CONSEQUENCE*

lop, yelling and shrieking like infernal fiends per-
haps some dashed from their horses, either killed out-
right, or their bodies bruised and their limbs broken
some falling off, and lying all night by the high-way,
liable to be trodden to death by horses, or torn to
pieces by wild beasts.
Now let reason and divine revelation speak and

determine what place, in all the vast extended uni-
i .

i verse, is most fit, proper and suitable for such a class

or description of men Certainly the place that is

i most suitable to their temper and disposition and

I that is hell.

i Let creatures of such a disposition be taken into

i the pure mansions of the blessed in heaven, they
would have no more relish for the pure spiritual joys

! of. the New Jerusalem, than a hog inured to the pud-
dle, and raised by the pot-ail trough, would have for

| the grandeur and delicious accommodations of a pa-
lace. Yea, take such monsters, in fact half brutes
half devils, into heaven; the company, the exercises
and employments of the place, would be so contrary
to the vitiated taste of their filthy natures, that it
would be more intolerable to them than hell. Yea,

[ rather than spend an eternity in a place so contrary
to their temper and disposition, they would fly from
the presence of God, and leap over the walls of hea-

\ ven and hide themselves in the bottomless pit of hell
From what has been said respecting the dreadful

' ; consequences attending the use of ardent spirits, we
may see some of the difficulties that attend the road

; to hell. We may see at once how large a sacrifice

; the drunkard has to make in order to accomplish his

l> own damnation.

..i ]. He has to part with his character, his dignity

| ! and importance as a man. He must degrade himself

ATTENDING THE USE OF SPIRITUOUS LIQUORS.

below the character of a beast, and sink himself into
the utmost contempt and disgrace.

2. He must part with the happiness, the peace, and
comfort of his family ; he must live in a state of enmity,
hatred and disturbance even with the companion of
his bosom, and reduce his house to a perfect emblem
of hell.

3. He must part with his health, and lay himself
liable to all the noxious disorders and diseases arising
from intemperance; yea, he must lay himself liable
to be frozen to death, to be'killed by a fall from his
horse, and to all the fatal accidents peculiar to a
habit of drunkenness.

4. He must part with his estate, his money and
property, and sink himself and his family into poverty,
want and extreme wretchedness,

5. He must endure the most fearful horrors of con-
science, the most keen, cutting reflections of his own
mind, the most mortifying sense of the shame, dis-
grace and contempt to which he has reduced himself,,
and sometimes fearful apprehensions of future misery
and torment, equal to a hell upon earth.

In a word, for the gratification of this filthy appe-
tite, he must part with all that is comfortable and. de-
sirable in this life, and the life to come. He must re-
sist the Holy Ghost, murder conscience, fight against
the light of conviction, and force his way into hell in
spite of all his tender feelings of honor, interest, family
comfort-, reason, conscience, divine revelation, and the
tears, prayers, entreaties, warnings, reproofs and ad-
monitions of friends, relations and the ministers and
people of God.

8. The last dreadful consequence we "shall men-:
is, that the use of spirituous liquors often brings

te ^ t@8t . THE DANGEROUS AND DESTRUCTIVE CONSEQUENCES

reproach and disgrace upon the religion of Jesus, and
opens the mouths of the uncircumcised in heart to
blaspheme.

One principal objection which deists and men of
depraved morals, raise against the religion of Jesus,
is, the untender walk and ungodly conduct of its pro-
fessors; and the two principal crimes that they bring
forward as a reproach to professors, are, 1st. Their
hardness and tightness in their dealings, and the un-
just advantages that some take in bargains; and, 2d.
The intemperate use of spirituous liquors. By these
two things, I make no doubt but professors of religion
have thrown stumbling blocks in the way of sinners,
that have proved the means of prejudicing them
against the ways of God, to the sealing of their dam-
nation.

Our present business is, to consider the last of these,
viz. the disgrace that intemperance brings upon Chris-
tianity. And, here, we would observe, that wicked
and ungodly men suppose that God's people should be
perfect creatures; and so far they are right for the
law of God requires them to be such; and the mark
which the gospel of Christ requires us to aim at, is
perfection; and, indeed, perfection is the very hea-
ven the real Christian desires to obtain. Then,
when the infidel or profane sinner sees the profes-
sor of religion in the tavern or at the still-house,
drinking with the wicked, swallowing down one full
glass of stiff grog after another; or when he discovers
his tongue hobbling, his face inflamed, and his eyes
red ; or when he sees him catching at the wall, or
. holding by the door-post, when he goes out ; or stag-
gering from side to side in his walk, his course resem-

ATTENDING THE U8E OF SPIIOTUOUS LIQUORS.

bling the worm of a fence at once the sinner marks
him down for a hypocrite. And hence, upon all oc-
casions, such flouts as these are thrown out: Such a
man is a great professor; or, perhaps, he is an elder
of the church; he prays in his family, night and
morning; he aits down at the communion table; lie
makes a great ado about religion, but he is a rotten
hypocrite; he has just about as much religion as I
have myself; he can take as stiff a grog as I can ; yes,
such a day I saw him at 's right drunk; at any
rate he could not talk plain, nor walk straight and
I call that drunk. What! Is he an elder ? In fact,
if he is, he is a wet one. Was he not at the commu-
Bion table such a Sabbath? shocking! such a
communicant! Alas! have not the wicked very often .
sufficient grounds for such cutting remarks? How-
does such conduct in professors stab the church of
Christ to the life! How does it open the mouths of
the uncircumcised in heart to blaspheme the precious
name of Jesus!

When the Lord Jesus Christ had but twelve fol-
lowers, one of them was a devil, a Judas, a traitor.
So in every age of the church until the present day
there are tares among the wheatj wolves in sheep's
clothing, that wish to mingle with Christ's sheep, Ju-
dases among the true disciples; persons that have by
some means got a standing in the church, but are still
stabbing and wounding the cause of God, by gratify-
ing their filthy appetites. But still, they call them-
selves temperate men, and wish the world to think.
they are Christians. In their own apprehension, they
are never drunk, inasmuch as they do not spew, nor
vomit, nor fall from their horses, nor lie upon the high
way. Professing Christians, such as are Christians in.

\

THE DANGEROUS v AND DESTRUCTIVE CONSEQUENCES

reality, are often hurt by seeing them tippling in the
taverns, and at public gatherings, house raisings, log
pollings, &c. making too free a use of the bottle, and
shewing some symptoms of having drank too much-
On all such occasions, the wicked are watching them
with an eagle's eye. And hence, the report is always
on the wing among the ungodly. Such a professoi
was three sheets to the wind; such a one drinks hard
for a Christian; I dont understand these drunken
Christians, &c.

Now, I would appeal to the consciences of these
drinking professors! If they are not conscious them-
selves at such times, that they have taken too much
liquor? if they are not secretly afraid that some per-
son will suspect that they have drunk too much? if
they are not, at these times, at great pains to walk
straight and upright, and to place their words in pro-
per order, lest they should be suspected to have drunk
too much? But if a fellow professor suspects it, and
feels hurt upon the occasion, and in the spirit and
temper of Christ, goes to one, and tells him in such
language as this: My friend, you drink too free; your
conduct is a reproach to the cause of God you will
find him pointedly denying it, and bringing forward a
hundred other causes and reasons, upon which he
tries to account for every symptom of intoxication
that appears about him. If you complain to the
church, and he be cited to appear before the church
on session, what rancor, malice, and resentment does
he manifest against his accuser! How often do
such ideas as these flow from his heart, and in words
fall from his tongue He is a trifling little fellow He
is always taking more upon him than becomes hhn~
It would be well that he would mind himself If h

ATTENDING THE USE OF SPIRITUOUS LIQUORS.

would look at home he would find as much in his own
conduct to pick at, as he does in mine. When the
business comes to trial, how will he try to conceal his
guilt, by feigned excuses, equivocations and down-
right lies and falsehoods! If the fact is proven, and
the minister and session deals honestly with him, pre-
sently he is offended with the church, disgusted with
the minister, and mad with the session. It is a pity,
indeed, that the conduct of such persons should be a
reproach to the religion of Jesus, when the very reason
and procuring cause of their conduct is the total want
of religion. If the precepts of the Christian religion,
or the example of Jesus Christ and his apostles, tole-
rated or encouraged tipplyig, intemperance or intoxi-
cation, or cheating and defrauding, then infidels would
.be more justifiable in their scoffs and reproaches at
Christianity. But when we consider that the precepts '
of the gospel require the purest, strictest morality,
and the most .holy, heavenly obedience to every com-
mand of the law of God, and that the life and exam-
ple of its divine author was spotless holiness, and un-
tainted purity, then the base conduct of professors of
religion, upon the principles of justice, ought to be no
reproach to the religion of Jesus but to themselves
alone.

But the wounds that religion receives from persons
of the foregoing description, are small, and scarcely
discernible, when compared with the falls and blun-
ders of real experimental Christians, who have seen
the glory of God in the face of Jesus, by the eye of
faith, and have felt the love of Christ that passes
knowledge, shed abroad. in their .hearts.

To see a man that has made a shining profession
before the world, that has stood like a tall cedar in

E

THE DANGEllOtIS AND DESTRUCTIVE CONSEQUENCES

the garden of God, for a number of years, that has ap-
peared for a long time to bring forth fruit to the glory
of God one that, as an elder of the church, has been
an example of piety, a guide to the youth and inex-
perienced; or a minister of the gospel, who has been
a burning, shining light, an instrument in the conver-
sion of sinners, the spiritual father of ninny souls to
see such a one drunk with the intoxicating cup, de-
grading his heaven-born character to a level with the
swinish sinner alas, how deep the wound! How
does Zion bleed and weep, and hang her fainting head
while the wicked rejoice, devils exult, arid all the dark
vaults of hell resound with shouts of triumph. From
such mournful considerations, let all the friends of Je-
sus that feel his cause as dear to them as their own
souls, be entreated never to taste or concern with the
intoxicating fluid. As long as they never taste it,
they will never be intoxicated, nor wound nor dishonor
religion by it. But we shall conclude the subject witb
(he following exhortation.

TO THE PROFESSED FOLLOWERS OF THE LORD
JESUS CHRIST.

My dear Christian Friends and Brethren:

You profess to have deserted the Devil's camp, and
to have enlisted yourselves under the banner of King
Jesus. You have often expressed in words, your
blessed hopes of eternal life. You have declared, by
your conduct, every time that you have sat down at
the Lord's table, that you have felt the pangs of the
new birth, that you have entered into Christ's family,
through the straight gate of a saving conversion, that
you have, by faith, beheld theglory-of God as it shines
in the facje of Jesus, and that you have received

ATTENDING THE USE OF SPHUTUOUS LIQUORS,.

the spirit of adoption in your hearts, whereby you are
enabled to cry Abba Father. You have often pro-
fessed to have felt the witness of the word and spirit
of a God of truth, bearing witness with your spirits
that you are the children of God.

If these things be so, you are, in truth, the followers
of Christ ; and, if you be Christians indeed, and not
formal hypocrites, then I am sure your daily exercise
and employment will be to mortify the deds of the
body, to crucify the flesh with the affections and lusts,
to deny yourselves, to take up your cross and follow
Christ. It will be to cutoff your right hand sins, and-
to pluck out your right eye sins, to lay aside every
weight, and the sins that easily beset you, and to run
with patience the race that is set before you.

Now, if you have these evidences of a progressive
work of sanctification going on in your souls, I am
sure that you are particularly attentive to that solemn
admonition of your divine Lord, viz. Watch and pray
kst yon enter into temptation Luke, xxii ch. 46 ver.
That you are particularly attentive to that important
direction of the Divine Spirit, 1 Thes. v. chap. 22 ver.
To abstain from all appearance of evil.

My Christian friends, if these things be so, I appre-
hend you will attend to the advice of a friend that
feels himself unworthy to be called a brother, and
who, if he ever enters the pearly gates of the New
Jerusalem, will feel himself the greatest wonder of
sovereign grace. But, as I wish the prosperity of Zi-
on, and Christ's bleeding cause, to rise triumphant
over all the bloody stabs that she has received from
her professed friends, I would pray you, in the name
of the Lord Jesus, to pause, to reflect, and consider the
wounds, the reproaches and deadly stabs that the

THE DANOEROUS AND DESTRUCTIVE CONSEQUENCES

church of Christ has received just by the use of spiri-
tuous liquors. I would ask you, before God, would it
not be an unspeakable advantage to the church of
God, and a source of comfort to every individual pro-
fessor of religion, that loves the Lord Jesus Christ in
truth and sincerity, if Christ's professed followers
would just disarm the Devil of one of his heaviest
weapons against the cause of God, and deprive him
of one of his principal sources of temptation, by which
he destroys the souls of men, and disgraces the reli-
gion of the blessed Jesus; and that, my Christian
friends, you can clo, by refraining, and forever avoiding
the use of ardent spirits. If you never taste, touch
or concern with them in any place, in any company,
or upon any occasion whatsoever, you will never be
intoxicated you will never be ensnared by that
temptation. Spirituous liquors, then, will never be
the cause of bringing you to dishonor God, to defile
your consciences, and disgrace the religion of Jesus.

As long as the professors of religion continue to
dabble with this bait of the Devil, they are ever in
danger of swallowing his book.

They may plead for the moderate, temperate use
of it, and, as we have already observed, in- the mode-
rate, temperate use of it, acquire a habit that will not
be easily eradicated ; and, therefore, at some unguard-
ed moment, when danger is least expected, when they
are off their guard, when the Devil finds them negli-
gent in the exercise of watching and prayer, they
may fall an early prey to this infernal snare. Then
how will the wicked rejoice and triumph with all the
infernal pleasure of their father, the Devil ! With
what hellish delight and satisfaction, will they try
to degrade and reproach the religion of the blessed
Jesus; and, had they but power equal to the malignity

ATTENDING THE USE OF SPIRITUOUS LIQUORS, <$S< & 4

of their hearts, they would totally banish it from the
world.

Again let me entreat you, as you profess to love
the Lord Jesus Christ, and would abstain from all
appearance of evil, to avoid going into taverns and
still-houses, and tippling shops, as you would -avoid
the broad road to hell. By venturing into such. places,
and touching, tasting, or concerning with the intoxi-
cating poison, is just to venture upon the Devil's
ground, and to go into the way of temptation. When-
ever the Devil finds you there, he has his eye upon
you, and is sure to set his trap for you, and he has
often his deputies and little petty demons in human
shape, to present you with the bait. If ever a soldier
wanders off from the camp and entrenchments of his
prince or general, and is found trifling within the en-
emy's lines, he is sure to fall into the enemy's hands
So if the best Christian upon earth ventures upon the
Devil's ground, he is sure to find the Devil too hard
for him.

Again: wherever you are, in whatever company, if
whiskey is in circulation, danger is near, and very of-
ten the Devil is near. Perhaps you may reply to this
observation, with the boldness of a self-confident Pe-
ter, that you apprehend no danger you are a sober,
temperate man you can take a moderate refresh-
ment ; but the Devil and the wicked cannot take you
in. I would answer you in the words of the blessed
Jesus Watcli and pray lest you enter into tempta-
tion; Simon, Simon, Satan hath desired to have you, '
that he may sift you as wheat. Suppose you have
lived in the temperate use of ardent spirits for half a
century, and have never been overtaken or ensnared
by it, it was the goodness of God, and nothing good m
you, that has preserved you so long from failing; for

*" V *$$

DANGEROUS AKD DESTRUCTIVE

while you use it, or concern with it, you are playing
with a viper, and taking fire in your bosom.

If the Devil is near, and danger near, in every com-
pany where whiskey is freely used, and we are sure
that it is the Devil's bait, the subtle snare into which
thousands and millions have fallen, and have been
irrecoverably lost, to what danger, then, are poor,
feeble, imperfect mortals exposed, as long as they
taste or concern with it. The Devil's snare is laid
for them in every direction. If they are called to a
court of justice, at a public time, there is whiskey
upon every side; and friend's and neighbors, and
sometimes some of Satan's deputies, inviting them
,and pressing upon tliem to drink. If they attend
the duties of the musterfield, where custom has made
it necessary for the commanding officers to give a
treat sufficient to make every man drunk, or else
they lose their popularity ; and here there is danger.
If they go to assist their neighbor to husk hi& corn, to
reap down his grain, to raise his house, or to roll his
logs, none of these things can be done without whis-
key, and here, if they taste it, they are in danger.

Again, there are many of the men of the world so
depraved and picked, (as I have heard themselves
boasting and vaunting,) that they will try to ensnare
and take in a professor of religion, if they find he will
drink with them. Hence they will bring their liquor
to him, again and again, and entreat him to drink; and
here they will try to grace every part of their conduct
with kindness, friendship or politeness, when, perhaps,
like the Old Serpent, their object is merely to ensnare
him and draw him into sin; and, it may be, if they
cannot lead him on to intoxication, yet, if he keep tast-
ing it with them, it is a thousand to one but they will
stab his character, and stab the religion of Jesus

ATT'tiNDING THE USE OF SPIRITUOUS LIQUORS.

through him, with dark hints and insinuations, that he
loves whiskey too vvel], and that he drinks hard to be
a Christian.*

Now, my dear Christian friends, if the prayer of
your hearts is the sixth petition of the Lord's prayer
And lead us not into temptation, but deliver us from evil;
if it is the desire of your hearts to abstain from all
appearance of evil ; if you wish to glorify God with
your bodies and spirits, which are his, then bid an
eternal adieu to the intoxicating p'dison shun it, and
avoid it, as you would the poison of a serpent; then
the Devil and the wicked will never be able to en-
snare you by it, to reproach you, or to stab the cause
of God, through you, upon that score. By so doing,
you will reduce the Devil and his children to the ne-
cessity of trying some new project, in order to draw
you into sin.

But are there any of the professing followers of the
Lord Jesus Christ that keep distilleries, and for the
gain of this present world, manufacture the rich bless-
ings that fall from the bountiful hand of God, into spi-
rituous liquors, to the advancement of the Devil's
kingdom, the destruction of men's souls and the dis-
grace of Christianity ? Is it not the case that the corn,
the rye and the wheat, which God, in his infinite good-
aess, has bestowed upon the world as the staff of life,

* This observation is by no means intended as a reproach upon
every man that presents spirituous liquors to his friend and neighbor
that calls at his house, or comes on a friendly visit. I have known
hundreds of respectable gentlemen and Christians, who, I have rea-
son to believe, never presented their liquor to any man, at home or
abroad, but from a true principle of friendship and politeness,- and,
therefore, I hope no gentleman, who is conscious of the purity of his
principles, will feel himself hurt by the observation. But, as I have
heard some persons boasting how they have ensjnared professors un-
der pretensions of friendship and politeness, it is, therefore, such
,as feel a consciousness of guilt upon the subject, that I wish to feel
the stroke.

THE DANGEROUS AND DESTRUCTIVE CONSEQUENCES

and the fruit of the orchard, which he has given .for
man's comfort and support, are taken by distillers
and manufactured into a poison destructive to the
souls and bodies, characters and estates of the poor
human race $

The ancient Mytho'logists tell us about the Cyclops,
beings of a monstrous description, whose business it
was to forge thunderbolts for Jupiter. But how much
more horrible may the description of the distillers be,
when their employment is, in fact, to forge bolts of
destruction, instruments of eternal death for the Devil,
by which he carries thousands and millions of poor,
lost sinners to the dark regions of hell ! and by which
he ensnares and leads astray, hundreds of professing
Christians into acts of sin, to the dishonor of religion
and the hardening of the wicked.

Is it possible that a lover of Jesus, that prefers the
welfare of Zion above the salvation of his own soul,
can be a distiller? Can he, for a little wordly gain,
furnish the Devil's kingdom with snares, traps, im-
mortal poison and daggers to stab immortal souls to
the 'life?

But the professing distiller will reply: 1 keep a dis-
tillery; but I do it with a good conscience; 1 atn a
temperate man; I never get drunk; I suffer no drink-
ing company about my house ; I make whiskey for the
market ; I barrel it up, and carry it to the merchant.
By my distillery I turn my produce into money, and by
that means I can help my family.

To this I would answer, in the time of the late In-
dian war. a blacksmith might have kept all his hands
in his shop, making rifles, tomahawks and scalping
knives, and, by that means, have supplied the savages
with instruments of death, to murder men and innocent

ATTENDING THE USE OP 8PIRITUOVS LIQUOR*. ' i> ^

'jfomen and children. When called to an account,
he could make the same reply, viz, My business is very
profitable ; by this means I can raise money to help
my family; and, although I make instruments of
death for the savages, to enable them to murder my
fellow creatures, yet I murder nobody myself, neither
do I suffer human blood to be shed about my house.
Would such an excuse stand in the view of the gov-
ernment? Would not the United States punish him
as a common enemy to his country? The applica-
tion is easy Christ and the Devil ha ; ve been at open
war for nearly six thousand years, and this war will
continue till the end of the world. Then shall the
soldiers of King Jesus, who have received his bounty
money in the day of their conversion, when they en-
listed under his royal banner, they that are clothed in
his regimentals, and rejoice in his final victory over
sin, Satan, death and hell shall they furnish the
common enemy with instruments of eternal death, to
strengthen the Devil's interest, and weaken Christ's
cause and kingdom, without acting a traitor's part/*
It is impossible!

Again, my Christian friends, I. once more entreat
you, in the bowels of Jesus, to renounce the intoxicat-
ing cup, and forever deprive the Devil of that source
of temptation. To be drinking with the wicked in
the taverns and still-houses, or to have the smallest
marks of intoxication visible upon you, is to degrade
your heavenly birth, to sink religion into contempt,
and to bring back an evil report of the land of promise.
By such conduct, you proclaim to the world this horrid
declaration. The beauty that shines in the white and
ruddy, fair and lovely face of Jesus, we have seen,
e is not that precious, altogether lovely Saviour.

P

THE DANER&Wfe6NSBQlJENe!ES, &C.

that we have often proclaimed him to be. The joys 1
of pardoned sin, and a sense of the love of God shed
abroad in our hearts, we have felt, but the Devil and
the world can give more lasting, solid pleasure. Our
heavenly inheritance by faith we have seen, but it is
so barren, so poor and scanty, that we must apply to
the Devil and the ungodly to mix us a bowl of pleasure
in order to make our happiness complete. ! consider
how you dishonor God, crucify the Lord of glory, and
make his wounds to bleed afresh; yea, how you fill
the infernal vaults of hell with shouts of triumph.
For the Lord's sake, watch and pray, lest you enter
into temptation. Consider how strait and narrow the
way to heaven is. If you are Christians indeed ; if you
have left all for Christ; if you have sold all to gain
the pearl of unspeakable price, you must walk the
narrow way. What says the Divine Spirit upon the
subject? Why, let all that name the name of Jesus,
depart from iniquity ; and says our blessed Lord, ex-
cept a man deny himself and take up his cross and
follow me, he cannot be my disciple. If your right
band offend you cut it off. If your right eye offend
yon, pluck it out. The law of God, and the gospel of
Christ require you to live so near to God, and to main-
tain so close a walk with him, that you should keep
consciences void of offence towards God and man
that whether you eat or drink, or whatsoever you do,
you should do it to, the glory of God. I would then
conclude in the words of the inspired apostle, 2 Pet,
iii. ch. 1 1 ver. If these things are so, what manner
of persons should we be in all holy conversation and
godliness f

A LIST P ERRORS,

,Which the reader is requested to correct, owing to the remote situation of the Editor
from the press.

Page 6, line 2, from the bottom, expunge 'were.'

Page 6, last line, expunge 'we.'

Page 3b", line 7, for 'Gethsemain,' 1 read 'Gethsemane.'

Page 34, expunge the eighth line.
. Page 38, line 25, for 'E/mmansJ read 'Emaus.'

Page 39, line 1.2, for <-EdenJ read 'Edom.'

Page 52, line 19, for 'eo'/t/wied,' read 'conformed.'

Page 52, line 23, for ' demer t,' read 'or demerit.'

Page 54, line 2, for 'f/ten,' read 'their.'

Page 62, line 25, for 'di unAy read 'drink.'

Page 70, line 11, for 'God,' read 'Lot.'

Page 'J7, line 23, for 'the Lord of their righteousness,' read the 'Lord their righ!Q
ness.'

Page 103, line 2, for 'ran,' read 'sun.'

Page 105, line 30, for 'our,' 1 rea(i 'your.'

Page 1 19, line 14, before 'offices,' insert 'his.' ,

Page 129, line 17, for 'wisdom,' vead 'evidence.'

Page 1 29, line 2, from the bottom, insert 'an' before 'immoveable.'

Page 138, line 5, for 'state ,' read 'star.'

Page 141, line 25, for 'they do not rest,' read 'they may rest.'

Page 162, line 12, for 'moved,' read 'move.'

Page 163, line 17, expunge 'his.'

Page 171, line 4, for 'there,' read 'then.'

Page 175, line 4, for 'thorn,'' read 'throne.'

Page 182, line 23, for 'their,' read 'then.' :

Page 207, line 18, for 'place,' read 'peace.'

Page .225, line 9, for 'thoughts,' read 'things.'

Page 231, line 9, for 'call and threatening,' read 'calls and threatening?.'

Page 240, line 12, for '/its,' read 'your.'

Page 245, line 22, for 'Then,' read 'There.'

Page 245, line 29, for 'space,' read 'span.'

Page 259, line !4, for 'place,' read 'plan.'

Page 264, line 1, for 'unrivalled,' read 'unravelled.'

Page 284, line 29, for 'might,' read 'weight.'

Page 27.2, line 21, for 'overhangs,'' read 'overhang.'

Page 274, line 7, for '/am,' read 'them.'

Page 290, line 3, for 'cause,' 1 read 'case.'

Page 296, line 26, for 'affects,' 1 read 'effects.'

Page 303, line 32, for 'strange,' .read 'strangers.'

Page 313, line 1.7, for 'where,' read 'when.'

Page 317, line 2, for 'low,' read 'law.'

Page 317, line 21 , for 'a,' read 'no.'

Page 340, line 27, for 'drunk," 1 read 'drink.'

ERRORS IN THE TREATISE ON INTEMPERANCE.

Page 7, line 2, for 'soul," 1 read 'souls.'

Page 9, line 12, for 'prophets,'' read 'prophet.'

D^j=The reader is informed that the Essay on Intemperance is incorrectly paged.
After page 16, it commences again at page 9. It should have been 17. By adding
eight to each page after 1 6, the correct number will be obtained. Thus page 32 ought
to have bee n page 40.

It will be observed that many passages which contain the substance of scripture,
and were designed to be written in italics, have been marked as literal quotations.
This error was discovered too late for correction ; and it is hoped that the public will
ftverlook it.

UNIVERSITY Of OH OW30

23 560 1 10

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